

LIBRARY OF CONGRESS 



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Book ■ H Z J^LZ. 



PRESENTED BY 



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YAHVEH CHRIST, 



OR, 



THE MEMO EI AL NAME. 



BY 



ALEXANDER MAC WHORTER, 

TALE UNIVERSITY. 



WITH 

INTRODUCTORY LETTER 

BY 

NATHANIEL W. TAYLOR, D. D., 

DWIGHT PROFESSOR OF DIDACTIC THEOLOGY, 
YALE THEOLOGICAL SEMINAET. 



BOSTON: 
COULD AND LINCOLN. 

59 WASHINGTON STREET. 

NEW YORK: SHELDON, BLAKEMAN & CO. 

CINCINNATI : GEORGE S. BLANCIIARD. 

1857. 



i 9 k \\ \\ ^ *■ J> V 



-OCA V s 



Entered according to Act of Congress, in the year 1856, by 

GOULD AND LINCOLN, 

In the Clerk's Office of the District Court of the District of Massachusetts. 



Electro-Stereotyped by 

Q. J. STILES & COMPANY, 

23 Congress Street, Boston. 



£2- j$5?t 



f0 

EEY. SAMUEL DAVIDSON, D.D., LL.D., 

TO WHOSE SERVICES 

m THE CAUSE OE BIBLICAL LITERATUEE, 
ENGLAND 

OWES A DEBT OF GRATITUDE, 

THIS LITTLE VOLUME IS DEDICATED, AS 
A TRIBUTE OF RESPECT 

FROM 

AMERICA. 



PREFACE. 



The following pages contain a popular presentation 
of Facts known hitherto, for the most part, only to 
Scholars. 

Their momentous bearing upon the proper under- 
standing of the Scriptures, especially of the Old Tes- 
tament, will be acknowledged by all. 

The name "Jehovah" is the grand central fact upon 
which the discussion turns. 

It will be shown that this Name, having been de- 
prived of its true vowels through a superstition of the 
Jews, is not "Jehovah" but Yahveh; that it is not 
properly rendered " I am," but He who will be ; 
that it is the Great Messianic Name of the Old Testa- 
ment, and there represents the same Divine Person, 
who afterward appeared in the world's history under 
the name of Christ.* 



* A paper entitled, "Jehovah; considered as a Memorial Name," 
prepared for scholars, with critical references, &c, &c, will he found 
in the Bibliotheca Sacra, Jan., 1857. Warren F. Draper, Andover, 
Mass. Trubner & Co., 12 Paternoster Row, London. 
1* 



VI PREFACE. 

An earnest attention is invited to the Historical Ar- 
gument growing out of the relations of this Fact. 

In the course of the discussion involving points con- 
fessedly dark to our Translators, their version has been 
spoken of as at fault. 

It can hardly be supposed that the researches of 
scholars, for three centuries, have added nothing of 
value toward the elucidation of the Hebrew Scriptures, 
— nothing in the shape of new constructions and new 
facts, of which those wise and good men, had they 
lived in our day, would not eagerly have availed them- 
selves in their work. 

We are not, however, among those who would ex- 
change the dear, familiar, old English Bible, for any 
thoroughly modern version. Its language is a conse- 
crated tongue, and must always remain so. 

The only improvement to be desired would be, the 
clearing up, so far as possible, of dark or doubtful pas- 
sages, the rectification of known errors, and the ar- 
rangement of poetry and prose, as they stand in the 
Original. 

Such a translation would give a new impulse to the 
study of the Old Testament, and would, we believe, 
hasten the time when " the earth shall be full of the 
knowledge of Yahveh, as the waters cover the sea." 



CONTENTS. 



CHAPTER I. 

W PAGE 

THE MEMORIAL NAME, 11 



CHAPTER II. 
BEGUN IN THE PROMISE, 31 

CHAPTER III. 

TRANSFERRED TO GOD, . .... 55 

CHAPTER IV. 

INVOKED BY THE PATRIARCHS, .... 73 



VIII CONTENTS. 

CHAPTEE V. 

PAGE 

AFFIRMED TO MOSES, .91 

CHAPTEE VI. 

PROCLAIMED BY THE PROPHETS, . . . .114 

CHAPTEE VII. 

COMPLETE M CHRIST, . ... . . .128 

CHAPTEE VIII. 
A NEW CHRISTOLOGY, 149 



INTRODUCTORY LETTER. 



The subject of this volume is one of great 
and universal interest to Christians, — espe- 
cially as involving an important question be- 
tween Trinitarians and Unitarians. 

The argument is altogether new and original, 
and if valid, proves what many of the ablest 
theologians have believed, without resting their 
belief upon grounds so thoroughly and rigidly 
exegetical. 

It raises a question to be met wherever the 
Bible is read, a question in respect to a fact, 
which it would seem, if not admitted, must at 
least be controverted. 



i 

H 



X INTRODUCTORY LETTER. 

If the view here taken is erroneous, it is too 
plausible to be passed over with indifference by 
the friends of truth; — if true, it is of unmeas- 
ured, importance to the Church and to the 
world. 

I only add, that just views of the moral gov- 
ernment of God over this world since the Apos- 
tacy in Eden, — a government of Law and 
Grace, administered by Him who is the Seed 
promised to our first Parents, — the Jehovah 
Angel of the Patriarchs, the Messiah of the 
Jews, the Redeemer of the world, the King on 
the holy hill of Zion, and the Lamb in the 
midst of the Throne, — not only harmonize 
with, but almost seem to require, the import 
which the writer of this critique gives to the 
Hebrew word, fil rt "2 (Yahveh). 

NATH'L W. TAYLOR. 

Yale College, Oct 1, 1856. 



YAHYEH CHEIST. 



CHAPTER L 

THE MEMORIAL NAME. 

There is one fact of great moment, recorded 
in the history of God's intercourse with man, to 
which the Christian world has in all ages been 
strangely indifferent. 

While questions and theories of compara- 
tively trivial importance, and often of no prac- 
tical bearing whatever, have occupied a prom- 
inent place in the minds of religious men, this 
great fact has been left unnoticed, and perhaps 
forgotten, in the sepulchre where centuries ago 
it was laid, wrapped up in its cerements of tra- 
ditional superstition and false philosophy. And 



12 YAHVEH CHRIST. 

yet this fact — the memorial name, "Jehovah" 
— enfolds the whole doctrine of God in His 
relation to man, comprehends the work of 
Redemption, contains the law and the gospel, 
teaches back in its extended significance to the 
gates of Eden, and forward to the final coming 
of the Redeemer. It is this name, long buried, 
but now risen again in the light of modern 
investigation, to which we would restore the 
significance and glory of its ancient meaning. 

It surely must be conceded, that if God has 
adopted any one word, and declared it to be His 
" memorial name to all generations," that word 
should be a theme of earnest inquiry. If any 
uncertainty hang over the true significance of 
its ancient forms,. ihe uncertainty should be dis- 
pelled by diligent research. The whole Chris- 
tian world — God's children, each one of whom 
has a personal concern in the meaning of this 
term — should compel the research, being as- 
sured that God would not commit the solemn 
act of mockery, of giving to man as a revelation 
and memorial, a word either uncertain or un- 
meaning. 



THE MEMORIAL NAME. 13 

If, then, in reply to an earnest prayer for some 
declaration of Himself by a name, we find a 
term given which is both uncertain and un- 
meaning, let us beware how we rob God of 
His glory, by allowing our ideas of Him to 
gather round a vague, and perhaps merely 
human conception. 

Now God has given us a name as a memo- 
rial. It stands far back in the story of the 
ages, recounted by Moses and the prophets. 
We, in the full light of the glorious appear- 
ing of Jesus Christ, — we, who see in Him 
all the fullness of the Godhead, bodily, — give 
little heed to the name, or the memorial. 
What matters it to us ? We have a more per- 
fect revelation, and are content that God's an- 
cient, chosen people should have invoked Him 
by the term xyz, or any other expression of an 
unknown, or unknowable quantity. We are 
prone to think and to say, in our self-compla- 
cency : " They were not prepared for a com- 
plete revelation," — " It was necessary to inspire 
them with awe and terror," — and therefore, 
when Moses entreated the Lord for a name, by 
2 



14 YAHVEH CHRIST. 

which he might justify to the children of Israel 
his mission as Deliverer, God answered : " Go 
tell them < I am ' hath sent you. This is my 
name forever, and this my ^memoriaV to all 
generations." 

So at least we are told in Exodus 3 : 14, 
where we find the phrase " I am " given as 
the interpreting synonym for "Jehovah" Our 
translators have also suppressed the name " Je- 
hovah" in all cases where not, in their view, 
especially emphatic, and have given us instead, 
the inexpressive feudal title " Lord." 

So far as our translation goes then, there is 
no reason why we should not substitute the 
English " I am," as an equivalent for " Lord," 
in almost every instance in which the latter 
occurs in the Old Testament. This is a per- 
fectly valid test, and should such a rendering 
seem unmeaning or unworthy, in any connec- 
tion in which it is thus made to stand, this 
fact, of itself, would afford a strong presump- 
tion that we have not arrived at the true 
significance of the term. 

Let us apply this test to a passage in the 



THE MEMORIAL NAME. 15 

history of the Israelites, in which the name 
Jehovah is most emphatically set forth by 
God Himself, in connection with a promise of 

DELIVERANCE. 

It was an occasion of great distress among 
that suffering people. Moses had come with 
a message of Deliverance from God, who had 
declared that with a strong arm He would 
free them from bondage. Pharaoh would not 
listen, but increased their tasks. Moses and 
Aaron, day by day, besought the Lord for the 
promised Deliverance ; but it was still delayed. 
Burden after burden was added, till the heart 
of the people was sick. They accused Moses 
and Aaron of being the instigators of this ad- 
ditional cruelty. They refused to believe in the 
promised Deliverance. The faith of Moses 
himself began to waver, or at least, to wonder, 
at the delay in the fulfilment of the promise. 
Hear his almost reproachful language : " Lord, 
wherefore hast thou so evil entreated this peo- 
ple ? Why is it that thou hast sent me ? for 
since I came to Pharaoh to speak in thy name, 
he hath done evil unto this people ; neither hast 
thou delivered thy people at all ! " 



16 YAHVEH CHRIST. 

Now let us consider the answer made to 
Moses in these circumstances. Let us remem- 
ber, that God is a God of loving-kindness, and 
tender mercy; and that these were His own 
people, in deep distress — so deep, that "they 
hearkened not to Moses, for anguish of spirit 
and cruel bondage." Let us substitute the 
phrase " I am," carrying with it the meaning 
of "self-existence" for the term " Lord," or "Je- 
hovah," wherever it occurs in the answering 
declaration, and see how much of meaning, or 
of comfort, it carries with it. 

And God spake unto Moses, and said unto 
him : " I am the ' I am,' and I appeared unto 
Abraham, unto Isaac, and unto Jacob, by the 
name of God Almighty (Hebrew, El Shaddai) ; 
but by my name 'Iam' was I not known unto 
them. * * * And I have also heard the 
groaning of the children of Israel, whom the 
Egyptians keep in bondage, and I have remem- 
bered my covenant; wherefore say unto the 
children of Israel, I am the c I am,' and I will 
bring you out from under the burdens of the 
Egyptians, and I will rid you out of their bond- 



THE MEMORIAL NAME. 17 

age, and I will redeem you with a stretched- 
out arm, and with great judgments, and I will 
take you to me for a people, and I will be to 
you a God, and ye shall know that I am the i I 
am/ your God, which bringeth you out from 
under the burdens of the Egyptians." 

It is possible, doubtless, to surround this proc- 
lamation, as it is usually thought to be, of the 
majesty of God's Immutable Existence, with a 
halo of metaphysical glory. It is no doubt 
possible, to build upon it many truths concern- 
ing the natural attributes of the Creator, which 
are inseparable from Him in that relation. But, 
to those who are accustomed to this view, one 
or two questions may be put, for common sense 
to answer. 

Does not such a proclamation seem out of 
place, in the circumstances ? 

If the fact of the power of God, to accom- 
plish what he had promised, was the fact he 
wished to impress upon the Israelites, why was 
not the name God Almighty sufficient ? 

Is there not, on the face of the narrative, 
an implication of a greater difference in the 
2* 



18 YAHVEH CHRIST. 

significance of these names, than appears in 
our translation ? 

Is it not probable, also, that a name adopted 
under such circumstances, to be perpetuated as 
a memorial to all generations, would contain 
some fact revealed, or relation assumed by- 
God, fitted, to be remembered in the connection 
in which it was declared ? 

We should naturally expect that ^memorial 
name, given in such a crisis, would express the 
relation in which God, the everlasting God, is 
brought nearest to His people ; that it would 
represent those promises by which He was re- 
membered with hope, through all the troubled 
times in which Zion was tossed with the tem- 
pest, and not comforted, save with the comfort 

Of this MEMORIAL. 

Finally, that it would be the name, or would 
represent the relation, by which in these last 
days, ive should remember Him. There ought 
surely to be in our hearts some response to the 
exulting exclamation of David : " Extol him by 
the name of Yah ! " and yet there is not, we 
will venture to say, among all the inheritors of 



J 



THE MEMORIAL NAME. 19 

God's promises to-day, there is not one, who 
instinctively remembers Him by that name. 
The " I am " of our Old Testament, is scarcely 
more to us now, as an expression of character, 
than the Brahm of the Hindoo, or the abso- 
lute " Sein " of the German philosopher. It' is 
not the name of God now ; it is not His memo- 
rial to this generation. God to us, is He who 
sent into the world our Lord Jesus Christ ; or, 
nearer still, looking upon the man Christ Jesus, 
we exclaim : " Lo, this is our God ! we have 
waited for Him ! " But do we add, with the 
prophet : " This is Jehovah ! we have waited 
for Him"* 

What then has become of that ancient 
name, revealed for all time ? and why is it not 
our memorial ? 

Out of these questions arise others. Have 
we the true rendering of this word ? What is 
its history ? What its significance ? 

In seeking to answer these questions, we 
would invite attention to some facts in the 
exegesis of this name, brought to light by mod- 
ern scholarship. They are facts to which our 



20 YAHVEH CHRIST. 

translators had no access. It came to them 
simply as an Ineffable Name, without life, em- 
balmed like a mummy in the superstition of 
the Jews, — a name unlawful to be uttered, or 
evqn written, with its true vowel points. And 
this name, thus unpronounced, and falsely writ- 
ten, had a traditional rendering, made out 
under the shadow of the Septuagint. The 
Platonizing school of Alexandria gave God's 
declaration, in Exodus 3 : 14, a Greek render- 
ing, which maybe translated "the Being" (self- 
existent), and so our translators give us " I 
am" 

But, with respect to the proper pointing and 
literal rendering of the term "Jehovah" there is 
now among scholars, no difference of opinion. 
Let us look at the facts in the case, and then 
consider their bearing upon its true meaning. 

The Hebrew, as all now know, had originally 
no vowel points ; by which is meant, simply, 
that the words consisted of consonants, written 
without fheir vowels ; these latter, in the record 
as it now stands, being represented by signs or 
points, added about five hundred years after 



THE MEMORIAL NAME. 21 

Christ, by certain Jewish Rabbins called " The 
Masorites." 

These Masorites, in accordance with the Jew- 
ish superstition which did not allow them to 
pronounce this sacred name of God, gave the 
name which we call "Jehovah" the vowel 
signs or points taken from another name of 
God, — Adonai ( Sovereign) ; and from these false 
vowels comes our pronunciation, " Jehovah" 

Two questions therefore arise : 

First, What is the derivation ? 

Second, What is the true pointing, and con- 
sequent pronunciation, of the term rendered 
" Jehovah " in our Bibles ? 

The derivation was formerly a matter of con- 
tention. Many critics have striven to give it a 
source foreign to the Hebrew. It is useless 
now to record their futile labors. It is suffi- 
cient upon this point, to cite the remarkable 
change of opinion in Gesenius ; the acknowl- 
edgment of which, is a fact creditable alike to 
the candor and scholarship of this great philolo- 
gist, who is at once the founder and the master 
of Hebrew criticism. 



22 YAHVEH CHRIST. 

By comparing his former manuals with the 
last edition of his Thesaurus, it will be seen, 
that while in the former he holds to an Egyp- 
tian or Greek derivation of this term, in the 
latter he says: "They lose their time and labor 
who endeavor to refer this name to a foreign 
origin." 

Its true derivation is from havah, the old root 
of the Hebrew verb "to be," — a root-form so 
ancient as to have been dropped entirely from 
the prose of the Pentateuch, and retained only 
in the poetic form of the imperative ; as in Gen. 
27 : 29, in the prophetic benediction of Isaac : 
heveh, u 'Be' lord over thy brethren." The 
antiquity of this root-form will be again alluded 
to. This old root-form, havah, found its equiv- 
alent in hayah, the ordinary form of the He- 
brew verb " to be ; " and it is in the third per- 
son singular, future, of this later verb, hayah 
("to be"), — namely, in the form of its old 
future, yahveh, — that we find the true place 
and pointing of the word rendered " Jehovah " 
by our translators. 

It is this form, yahveh (literally, He ivill be)) 



THE MEMORIAL NAME. 23 

turned into the noun, or name, Yahveh, — he 
who will be, — which God adopts as His name 
and memorial to all generations. 

With respect to this exegesis of the term 
" Jehovah" so far as the interests of criticism 
are concerned, all scholars are now agreed. 
Gesenius and Ewald, on the side of philolo- 
gists, Hengstenberg, Tholuck, Lutz, &c., &c., 
on the side of theologians, are united for once. 
They all agree in giving it the form yahveh, 
and the future tense, as its literal rendering. 
But more than this. God himself originally set 
forth the meaning of this great prophetic name, 
in the plainest terms. — Ex. 3: 14. 

First, by the prophecy: "I will be who I 

WILL BE." 

Next, by the statement: " I, who will be," 
hath sent you. 

Finally, by giving as his memorial name, 
Yahveh, — "he who will be." 

That the force of these transitions may be 
appreciated, we will transcribe the passage in 
which they occur, the future being used in the 
original throughout. 



24 YAHVEH CHRIST. 

" And God said unto Moses, I will be who 
I will be ; and he said, Thus shalt thou say 
unto the children of Israel. I who will be 
hath sent me unto you. And God said more- 
over unto Moses, Thus shalt thou say unto the 
children of Israel, he who will be, the God 
of your fathers, the God of Abraham, the God 
of Isaac, and the God of Jacob, hath sent me 
unto you. This is my name forever, and this 
is my memorial to all generations." 

It may be remarked here, that these expres- 
sions are in the most absolute form of the 
future. It is not possible to the language to 
make them more so. To translate them by 
any other tense, is to depart from the original, 
as will appear more fully hereafter. Let us 
now turn to the history of this word. 

In Gen. 4 : 1, we find, at the birth of Cain, 
this declaration of Eve, as it stands in our trans- 
lation : " I have gotten a man from the Lord ! " 
The preposition " from " is not in the original. 
Literally it reads : " I have gotten a man, even 
Yaiiveh ! " To render, the designating and 
emphatic particle "eth," as it stands in this 



TIIE MEMORIAL NAME. 25 

verse, by the preposition " from," or " by the aid 
of," is a construction well known by scholars to 
be — in the face of the different use of this same 
particle throughout the first four chapters of Gen- 
esis, including the very verse in question, where 
the particle " eth " stands before every proper 
name made the special object of the verb; 
for we have "eth" Eve, "eth" Cain ("eth 
Yahveh "), and in the next verse again, " eth " 
Abel — counter to the law of its use before 
proper names throughout the chronological list 
in the fifth chapter ; in one word, at variance 
with every principle of Hebrew usage appli- 
cable to the case, — a construction standing 
amid the eight thousand one hundred and thirty 
enumerated instances of the particle " eth," in 
its circumstances, substantially alone. 

To cite in support of the exclamation of Eve 
as it stands in our Bible, the controverted case 
in Gen. 5 : 24, — " Enoch walked with God," — 
is not in point. The verb here, as elsewhere 
in parallel instances, governs its object directly 
and actively, requiring no preposition; this 
very case being often urged as a remarkable 
3 



26 YAHVEH CHRIST. 

instance of the designating and defining power 
of the emphatic particle in question. But this 
would not be an instance in point, even if it 
were uncontroverted, it being a case of govern- 
ment, while Gen. 4 : 1 is one of apposition. A 
citation on which such opposite views are enter- 
tained, can hardly be considered as establishing 
an idiom, otherwise foreign to the usage of the 
age in question, and entirely anomalous in the 
life of Eve. 

A recourse to Jeremiah to determine a gram- 
matical question of usage in Genesis, may do 
for a Neologist under pressure, but is rather too 
long a stride for a sober critic. Had Eve said, 
"I have gotten a man, eth Cain, — even 
Cain," no deviation from the proper construc- 
tion of " eth " would have been dreamed of. 

That this rendering of " eth "' is ungrammat- 
ical, has long been known. It will hereafter 
appear that to put Yahveh in the mouth of 
Eve, as the name of God, is also unhistorical, 
and counter to a direct statement of the narra- 
tive. We have, then, an entirely anomalous 
rendering, devised to meet a difficulty existing 



THE MEMORIAL NAME. 27 

in the minds of translators, who, ignorant of 
the origin and meaning of the term Yahveh, 
could not understand the exclamation of Eve. 

It is a conceded fact, that in the time of our 
translators, the Hebrew was not so well under- 
stood as now ; and in cases of difficulty, much 
more respect was paid by them to the Greek 
and Latin versions of the Old Testament, that 
is, to the Septuagint and the Vulgate, than 
they deserved, or now receive. 

The Septuagint, in particular, was trans- 
lated some two hundred and fifty years before 
Christ, by a variety of authors, of very different 
ability, and with very different degrees of faith- 
fulness to the original, at the command, as tra- 
dition has it, of one of the Ptolemies, a king of 
Egypt. Of the true origin of this version, 
however, nothing is really known. The Vul- 
gate is of still later date, and of course much 
influenced by its predecessor. 

The Septuagint translators, beside their in- 
competence in the Hebrew, — it having in their 
time become a dead language, — were under 
the influence of Jewish traditions, and also of a 



28 YAHVEH CHRIST. 

school of philosophers who flourished in Alex- 
andria at that period, and whose special work 
appears to have been, to mystify the intellect 
of the civilized world, by mixing up Jewish 
and Oriental speculations with Platonic philos- 
ophy. 

This Septuagint version was the principal 
assistant of our translators in their work, and 
its constructions were relied upon by them, in 
many cases, where, from want of critical knowl- 
edge, the original appeared dark or doubtful. 

Now the Septuagint, on metaphysical grounds 
of its own, chosfe to use, in translating the 
verse to which we have alluded (Gen. 4: 1), 
as an equivalent for the particle " eth," a prep- 
osition meaning "through," or "by the aid of;" 
— and our translators, being theologians as well 
as critics, following the example of their Greek 
predecessors, also abandon the Hebrew, and 
insert "from" before the term Yahveh, or 
"Jehovah." 

Luther, on the contrary, in his first and quaint 
edition of the Pentateuch and New Testament, 
reads : " den Man des Herrn " (the man of the 



THE MEMORIAL NAME. 29 

Lord, or the Lord's man) ; and explains this in 
the margin, by saying: "Whom Eve thought 
was the very same seed the Lord had declared 
would crush the serpent's head," — in later edi- 
tions substituting the more emphatic phrase, 
"den Man, den Herrn" (the man, the Lord); 
or, to follow the Hebrew more exactly, " A man, 
even Yaiiveh, or Jehovah." 

We have seen what means of information 
the Christian world has hitherto possessed on 
this great subject. A set of facts, compounded 
of Alexandrian metaphysics and Jewish super- 
stition, perpetuated to the English mind by a 
false translation of the name itself; and, as if 
this were not enough, by the suppression of the 
very name, " Jehovah," and the substitution of 
the unmeaning Greek term, " Kurios " (Lord, 
Master). What wonder that such informa- 
tion seems incomplete, unsatisfactory, and un- 
meaning ! 

Who is prepared to find that this memorial 

name, instead of being the announcement of a 

God " afar off," is the announcement of Christ 

Himself, the Deliverer of the Old, as He is the 

3* 



30 YAHVEH CHRIST. 

Redeemer of the New Testament? That the 
name Jehovah is a proclamation, a promise, 
and a prophecy of Christ, throughout all time? 
Yet such is the truth which compels our 
convictions. It will be seen that the name 
"Jehovah," or Yahveh, represented the expecs 
tation of the world ; that this expectation began 
in the promise made to Eve, and received a 
name, — Yahveh, He who will be; that this 
name was applied by Eve to her first-born, — - 
transferred to God, — invoked by the Patri- 
archs, — affirmed to Moses, — proclaimed by 
the Prophets, — complete in Christ, 



CHAPTER II. 

BEGUN IN THE PROMISE. 

The expectation of a Deliverer, to which the 
records of every ancient people bear abundant 
testimony, finds its source in the First Great 
Promise or Prediction, that the Seed of the 
woman should bruise the Serpent's head : " He 
shall crush thy head, and thou shalt wound His 
heel." 

It was natural that Eve should expect to 
witness, in her lifetime, the realization of this 
prophecy. Filled with this ' expectation, it wa§ 
natural that, looking upon her first-born, she 
should exclaim : " I have received Him, even 
Yahveh!" — "even he who will be!" — and 
that she should have believed him the promised 
deliverer. That she did so believe, the record, 
literally interpreted, leaves no room to doubt. 



32 YAHVEH CHRIST. 

It is a well-known fact in the history of lan- 
guage, that all primary words have originally 
what may be called a " pictorial ?? sense ; that 
is, they express facts as made evident to the 
eye, rather than to reason. 

Now, language grows, by a refining and dis- 
criminating process ; namely, by the multipli- 
cation of terms, to express differences in ideas 
at first represented by the same term. Primary 
words, through same related idea, part off sec- 
ondary words, and these secondaries again 
give out their correlatives; and thus, as lan- 
guage advances, it becomes more and more ab- 
stract, each new word expressing less in itself, 
and containing less of the original physical ele- 
ment. Thus, words representing things made 
evident to the senses, expressions having power 
to call up definite images in the mind, become 
gradually less and less prominent. 

And so, in one respect, language loses power 
in its progress ; for this " pictorial " element, 
called by the Germans " sensuous, or sense 
representation," — this inherent imagery of 
words, — is the element of life and beauty 



BEGUN IN THE PROMISE. 33 

in style, and the very soul of poetry and nar- 
rative. 

Going back, then, in this ancient history, to 
the childhood of the race, we find facts and 
events, in a certain sense, recorded as pictures. 
Names, also, were in those early times expres- 
sions of facts, and records of events, often of 
whole histories, capable of being drawn out in 
a pictorial series. It happens therefore fre- 
quently, that our refined and abstract language 
is incapable of giving the full " pictorial " sense 
of these primeval patriarchs of words. 

Thus our verb " to be," purified by a long 
course of abstraction and theorizing, from all 
the " dross," as philosophy would call it, but 
really " life," of its original " sense idea" ex- 
presses no more to us than the abstract notion 
of existence, or than the mere logical connec- 
tive in a proposition. 

It is on this account entirely inadequate as a 
translation of the old Hebrew verb havah, and 
its later form hayah, " to be," which meant 
primarily, rather the old English " to become ; " 
that is, " to come about," " to begin to be or 



34 YAHVEH CHRIST. 

appear" (either in time or space), — as in Gen- 
esis 1:3: " Let light be ! " that is, " spring 
forth," " appear." It is used, also, in the sense 
of "to come," — as, Genesis 17: 16: "Kings 
of nations shall be (or come) of her." 

The exclamation of Eve at the birth of Cain 
may be expressed with more faithfulness to the 
original, therefore, by the rendering : " I have 
received Him, even — He who is to come ! " 

It can be shown, also, that this ancient root- 
form, Havah, from which comes Yahveh, gave 
rise, through the idea of " breathing," its origi- 
nal " sense idea" to the two Hebrew verbs, " to 
be" and "to desire." From "to breathe," as 
the sign of existence, was derived " to be ; " 
and from " to breathe, or pant after" came " to 
long for," " to desire." 

How doubly significant, in this view, if it 
may be allowed a bearing, is the exclamation 
of Eve : " I have received Him, even — He who 
will be ! The Promised One ! The Longed 
For!" 

We have seen that the construction given by 
the Septuagint, and by our translators, to 









BEGUN IN THE PROMISE. 35 

"eth" in the exclamation of Eve, — "I have 
received a man," eth Yahveh, — departs from 
the original, and from all ordinary rules of 
grammatical interpretation bearing upon the 
case. 

It is also, as we have already stated, not 
merely ungrammatical, but unhistorical, and 
counter to the face of the narrative ; for we 
read, in verse 25th of this same chapter, that 
men did not begin to call upon the name of 
Yahveh, or "Jehovah,'' — literally, " invoke 
with the name Yahveh," — until the birth of 
Enos, the grandson of Eve; and we know, 
further, that Eve herself uniformly spoke of 
God as "Elohim" and not Yahveh, or "Jeho- 
vah," as appears in her conversation with the 
Tempter : " Elohim hath said," &c. ; and in 
her reasons for naming Seth : " For Elohim 
hath given," &c., — God standing in our trans- 
lation for " Elohim," and " Lord " for Yahveh, 
or "Jehovah." This use by our first parents 
of "Elohim" and not Yahveh, or "Jehovah," 
as the name of God, is a point of the highest 
moment in its bearing upon the doctrine of the 



~ 









36 YAHVEH CHRIST. 

" Fragmentary Origin of the Pentateuch," of 
which so much has been made in some quar- 
ters, and which will be considered hereafter. 

It is not written that, upon the birth of her 
second son, Eve exclaimed : " I have received 
Yahveh!" — he who will be ! — on the con- 
trary, she called him -Abel, a name taken from 
Haval, "to breathe out," "to exhale," signi- 
fying, thus, in its original " sense idea" " that 
which comes to nought;" hence the name 
Abel, " vanity," " emptiness," " disappoint- 
ment." 

This name has puzzled commentators, who 
have suggested, by way of explanation, a pro- 
phetic foresight on the part of Eve, of the brief 
period and tragic termination of her son's life. 
But this, to say the least, is no more probable 
than the only other solution of the difficulty, 
that he received his name after death. 

The latter supposition, indeed, is excluded by 
the narrative itself, which assumes that he was 
called Abel while living. 

We can dispense, however, with the miracle 
and with the forced construction, by consider- 



BEGUN IX THE PROMISE. 37 

in£ a little the circumstances of our First 
Parents. 

They had experienced the first great disap- 
pointment. Cain was not the deliverer. 

In view, therefore, of the probability that he 
would develop characteristics similar to those 
of their first-born, it was natural they should 
resolve to place no expectations, no "vain 
hopes," upon their second child, and that, under 
the influence of this feeling, they should call 
him Abel, " vanity," — a name which, seen in 
this light, infolds in itself the whole history of 
Eve's bitter disappointment in Cain, and of the 
wavering of her faith in respect to the imme- 
diate appearance of the promised deliverer. 

But, before going further, it becomes a 
matter of the gravest importance, to inquire 
what we believe, with respect to these records. 
The question here arises, Are these to be re- 
ceived as stating historic facts ? Or, Are they to 
be placed upon the same footing as the Vedas 
of the Hindoos, and other myths of antiquity ? 

A strong tendency to adopt the latter view, 
under the guidance of a scholarship falsely so 



38 YAHVEH CHRIST. 

, called, is creeping into the community. "We 
deprecate such a scholarship ; for it is one of 
words only, but blind to the point of view, im- 
penetrable to the spirit, and jealous of the name 
of " sacred " writers. 

On this basis has arisen a class of superficial 
authors, who, in utter ignorance of the original 
documents, in many cases, parade at second 
hand, before the world, as facts, theories which 
have long ago been retracted by their very 
inventors, because exploded, in the advance 
of true scholarship ; the very schools which first 
thrust them forward, casting them out to perish. 

Now, the mass of the community, having no 
means of informing themselves in regard to the 
latest discoveries of scholars, read eagerly every 
new book issued from the press, without ever 
raising a question on its merits as an original 
authority, and ignorantly suppose that, in so 
doing, they are keeping up with the age. 

An indefmiteness of opinion, therefore, rather 
than a positive unbelief, with respect to the his- 
torical facts of the " Old Testament," has thus, 
in these days, obtained great prevalence. 



BEGUN IN THE PROMISE. 39 

It has come to pass that men are afraid to 
acknowledge a belief in Adam, lest, peradven- 
ture, he be an exploded myth ; and are doubtful 
about Moses and the prophets, in the fear of an 
imaginary learning which may smile at their 
credulity. 

To such it may be said, however, that, upon 
these points, as well as upon all others, there is 
no monopoly of learning. The case is open to 
every one who is willing to take time for inves- 
tigation. The authorities are all on record, and 
the materials for judging dkn easily be put 
before the mind so that even persons of ordi- 
nary education may be placed, with regard to 
facts having any important relation to the con- 
clusion, upon a footing with the most learned. 

There are but two ways of looking at these 
early records. 

One: That they are myths, or traditional 
stories, growing up gradually among the He« 
brews, having a partly real, and partly imaginary 
foundation; which traditions were reduced to 
writing, at quite a late period, by some person 
or persons unknown, by way of an introduction 



40 YAHYEH CHRIST. 

to a general history of that people, and in order 
to account for the origin of their religious faith 
and worship. 

The other : That they are statements of his- 

toric facts, described in natural language ; the 

facts themselves being as much a part of veri- 

J_ table history as any, even the latest, records of 

the nation. 

Now, the theory of myths is principally held 
by a class of scholars who learnedly investigate 
Pagan Antiquities. Finding everywhere, mixed 
up with absurd febles, traces of the account 
given us in the first chapters of Genesis, they 
come to the history of the Hebrew people with 
a preconceived idea of the mythic origin of all 
religions ; and, instead of philosophically seek- 
ing in these first documents of the Race some 
literal facts or truths to account for the widely- 
diffused traditions, they reject the whole, as 
alike unworthy of credence. 

But this treatment of these records cannot 
stand. It is inconsistent, unphilosophical, and 
unscholarlike. It defies all ordinary laws of 
criticism, trampling under foot alike rules of 



BEGUN IN THE PROMISE. 41 

interpretation and principles of common sense, 
and rests solely upon its own self-asserted 
authority. 

The second view would be acknowledged by 
the vast majority of Christendom, if pressed to 
a decision. 

These strange and simple stories We so won- 
derfully related to, and interwoven with, the 
living facts of Christianity which we see about 
us, — they bear so upon their very face the 
stamp of the antiquity they claim, and present, 
apart from all considerations of religious faith, 
so philosophical a mode of accounting for the 
phenomena of the Jewish and Christian sys- 
tems, and for the facts of man's consciousness, 
— that it is no less the dictate of reason than 
of common sense to acknowledge these records 
as the germ of a progressively unfolding reve- 
lation, for the completion of which we are still 
waiting. 

These great historic phenomena, the Jewish 
and Christian systems, must be in some way 
accounted for. They originated at some time. 

When? They have been systematized and 

4* 



■ 



42 YAHVEH CHRIST. 

perpetuated in some manner. How ? They 
tend, with all the pressure of a natural law, in 
one direction. Whither ? 

Now, if the friends of myths, or foes of Chris- 
tianity, can give us a more harmonious, philo- 
sophical, or, in any respect, " less absurd " 
theory, of the way in which things have come 
to be what thev are, all reasonable minds will 
accept the substitute. What would they pro- 
pose ? 

Let us look at the facts. 

The book *of Genesis opens with a simple 
narrative of the creation of the world. 

This great event is portrayed as a progressive 
picture, proceeding by successive steps, and pre- 
sented under the divisions of a week of time. 

The fact and its presentation need no dis- 
cussion here. Science reads in her "rocky 
folios " an order of creation proceeding by suc- 
. cessive stages, and affirms this order to be the 
parallel of the Divine picture. 

Who will deny her teachings, coming in the 
words and with the authority of one whose 
name, honored in two hemispheres, stands first 



BEGUN IX THE PROMISE. 43 

in the department he has so beautifully system- 
atized and presented ? * 

It is a truth of science that the plateau of 
Central Asia, described in Genesis as the birth- 
place of man, was the portion of the earth's 
surface first prepared for such a resident. 

This fact, as well as the yet broader one, 
that language and history, traced back to their 
primary sources, converge toward that spot, 
are truths utterly independent of Revelation, 
and from which no one acquainted with the 
latest results of scientific research will dissent. 

Taking up, then, the narrative at the creation 
of man. 

Is it absurd to suppose : 

That man was formed from dust ? 

That he was originally made innocent and 
pure ? 

That such a being was placed in a garden, 
or Paradise? 

To the first inquiry, surely the great proces- 
sion daily returning to dust is a solemn and 

* Prof. James D. Dana, New Haven. 



44 YAHYEH CHRIST. 

perpetual response. The two latter need no 
argument. Probably no one could be found 
who would venture to assert that the present 
condition of man fulfills the original design of 
his creation. 

The "tree of life," also, is susceptible of a 
most natural explanation. 

To man in Paradise it was as the ark in the 
wilderness to the wandering Israelites, or the 
temple of Solomon to the Jewish nation, — the 
sign and symbol of God's presence, and of that 
communion with Him by which man is a par- 
taker in eternal life. A simple, natural object, 
but living and growing, was thus selected and 
set apart as a temple of God in the garden, — 
fit representative of the perennial life and 
growth of a sinless and immortal soul. 

The fruit of the " tree of life," of* which man 
was suffered to partake, and to which he had a 
right, by virtue of his innocence, was forfeited 
when he became disobedient; and, lest he 
should still presume upon his continued right 
to that symbol of eternal life, he was exiled 
from the garden. 



BEGUN IN THE PROMISE. 45 

That this is the explanation of the " tree of 
life," seems clear from the fact that in Revela- 
tion, under a figure borrowed from the first 
Paradise, the redeemed of the second Paradise 
are spoken of as having a right to the " tree of 
life," — a right of which they are made par- 
takers through Christ. 

Christ also speaks of Himself as the " bread 
of life," and says : " If any man eat of this 
'bread' he shall live forever." In a precisely 
corresponding sense, the fruit of the "tree of 
life " may have symbolized to Adam in Para- 
dise a Divine communion. 

"With regard to the temptation, and its at- 
tendant circumstances. Do we not know that 
evil is in the world? Why should we, then, 
believe that the great adversary who assailed 
in vain the second Adam is a myth in his 
triumph over the first ? 

There are many minds to whom their instinc- 
tive recoil from the serpent tribe testifies to 
something more than the natural fear of phys- 
ical evil. This hatred of the serpent is a feeling 
so widely diffused, that it may be said to be 



46 YAHVEH CHRIST. 

common to the race, and fulfills in itself a part 
of the curse : " I will put enmity between thy 
seed and her seed." This fact, so far as it may 
be allowed weight, is on the side of the truth 
of the narrative. 

Let us look now at a point of profound his- 
toric interest, but one which has been more 
thoroughly misconceived than perhaps any 
other in this narrative. We refer to the " cheru- 
bic symbols." The account of their inaugura- 
tion reads thus : " So he drove out the man ; 
and he placed at the east of the garden of Eden 
cherubim, and a flaming sword, which turned 
every way, to keep the way of the tree of 
life." 

Probably if our translators had used the ex- 
pression, " to preserve the way of the tree of 
life," instead of " to keep " the same, the preva- 
lent idea of the design of God in instituting 
these symbols would have been totally different. 
Yet this is the meaning of the original ; in 
which, also, the " way of the tree of life," rather 
than the tree itself, is made emphatic. How 
different a conception is this from that of our 



BEGUN IN THE PROMISE. 47 

primers and catechisms, in which an angel is 
made to brandish a flaming sword at Adam, 
for the purpose of keeping him out of the 
garden. Now neither angel nor sword appear 
in the original. 

Two mysterious, supernatural, winged fig- 
ures, and between them a sword-like, revolving 
flame, were stationed eastward from Eden, not 
so much to keep Adam out of the garden, as to 
preserve the knowlege of the " way of the tree 
of life " in the world. A glance at the original 
at once shows this to be the meaning. To 
man in his altered relations "the cherubim," 
with the flaming fire between them, took the 
place of the " tree of life " in the world, by a 
direct appeal to the eye, telling of judgment, 
and yet, under the relations of the promise, 
speaking of mercy. 

These were the symbols of Divinity, perpetu- 
ally present to man before the flood, but 
" every imagination of the thoughts of his heart 
was only evil continually," " and all flesh had 
corrupted his way upon the earth," " and the 
earth was filled with violence." Yet idolatry 



48 YAHVEH CHRIST. 

did not and could not arise among those who 
looked upon these flaming symbols of a present 
God*. The flood came, and swept away the 
symbols ; the traditions were carried over, and 
appear in the idolatries of the succeeding ages. 

The cherubim are found again in connection 
with the ark made by Moses in the wilderness. 
They are represented as shadowing and look- 
ing towards the mercy-seat. They appear also 
in the same manner in Solomon's Temple; 
they are not definitely described, but the im- 
pression conveyed is like that of the first cher- 
ubim, — supernatural, winged figures, neither 
human nor angelic, but combining the idea of 
both. An image was thus presented to the 
mind, of an exalted order of beings continually 
rendering worship to their God, who was also 
the Creator of man ; a representation designed 
to exalt and purify the worship of man, and 
which he, in his proneness to degrade the idea 
of God to his own level, could hardly do 
without. 

Another extraordinary mention of figures, 
sometimes incorrectly called by this name, is 



BEGUN IN THE PROMISE. 49 

made by Ezekiel. Had it not been for the 
modern discovery of the great historic fossils 
of Nineveh, the world would have remained 
without light upon this most interesting sub- 
ject. It appears, however, that a part of the 
scenery of his wondrous vision was taken from 
the very walls about the prophet, — literal tran- 
scripts from the symbolic imagery of Assyria, 
in which we discern the original divinely-insti- 
tuted cherubim corrupted into the insignia of 
idolatry. 

In the vision on the banks of the Chebar, 
these figures of Assyrian type support the pave- 
ment of the throne of Jehovah, who sits above 
them in unspeakable glory. They move par- 
allel with the wheels of His providence. At His 
bidding they go forward. At His bidding they 
stand still. A more impressive representation 
of the supremacy of Jehovah over the wisdom 
of the Chaldeans, the oppressors of His people, 
could not be conceived. 

That the original symbols of Divinity should 
have been corrupted by a portion of the human 
family, is not surprising, and it is certainly most 
5 



50 YAHVEH CHRIST. 

interesting to observe and identify even in idol- 
atrous forms, those winged sentinels of the 
"way of life" who kept their station in the 
antediluvian world. 

To deduce " the cherubim" of the Temple, of 
the Ark, and of Eden, those purely supernat- 
ural forms, from the idolatrous figures of Nine- 
veh, is unphilosophical. 

To deduce the Assyrian figures from the 
Cherubic symbols, has, to say the least, the ad- 
vantage of probability on its side. 

The Assyrian figures must have grown out 
of some traditions — what more likely than 
those of the world before the flood? — -especially 
when in this light, almost every one of their 
sacred symbols is at once explained. In the 
winged figures we behold the ancient " chera- 
bim" — in the "sacred fire," "the revolving 
flame" — in the "sacred tree," the "tree of 
life" We find historically, exactly what we 
should expect to find on the assumption of the 
literal truth of these records — that the nations 
nearest the original centre, preserved in their 
sacred symbols the traditions of the facts of 
this narrative. 



BEGUN IN THE PROMISE. 51 

May we not discern also, in this view, a 
most natural explanation of the fire-worship of 
the ancient Persians ? 

Surely a fire which flamed for two thousand 
years, as a symbol of Divinity, could hardly 
have failed to leave traces in the world's his- 
tory. 

How reasonable to suppose that these sym- 
bols would be reproduced after the flood. Man, 
feeling the need of worship, naturally looks 
back for some tradition of the beginning of all 
things, upon which to found his worship. . Ac- 
cordingly, among those ancient races appearing 
first in History upon the flanks of the Great 
Central Plateau, is seen the purest form of these 
traditions in the symbolic "sacred fire;" and 
among the Assyrians, the worship of this 
" sacred fire," with the addition of the " sacred 
tree," and "winged creatures" of divers shapes, 
answering to the ancient " cherubim." 

But whatever may be conceded to these 
inductions, one point at least of great interest, 
which has hitherto baffled Oriental scholars, 
is now clearly set at rest. The asherah, or 



52 YAHVEH CHEIST. 

"sacred grove" of the idolatrous Jews, was 
the " sacred tree " of the Assyrians. 

The "record chamber 5 ' of Kouyunjik, when 
its tablets shall have been deciphered, may give 
us facts outrunning our conjectures. 

The History of these ancient nations is fast 
becoming, in respect of certainty, like one of 
the natural sciences. Entombed memorials of 
the ages, brought to light day by day, are put- 
ting to silence the wisdom of the wisest philos- 
ophers of History. Safety lies now, only in 
reasoning from the known to the unknown. 
The line of induction on these subjects, must 
run parallel with the discoveries of modern 
investigators, and having put together all the 
facts to be commanded, further results must be 
waited for. 

But to return to the History of our first 
parents. 

It is impossible to give a just interpretation 
to these ancient records without duly consider- 
ing also the Theology of the period. 

In that age, which may be called the " Age 
of Paradise," the first step was taken, in the 



BEGUN IN THE PROMISE. 53 

science of Revealed Theology. The promise 
was given, and this promise was the word of 
God to the Race of Adam. 

It was their only material for Theological 
discussion, and contained the all, for which they 
could hope. Before them was the creeping ser- 
pent, the symbol of the evil to be overcome, 
the actual and present representative of one 
side of the great contest predicted between the 
Deceiver of Eve, and the promised Deliverer. 
The Evil was in the world, but tuhere was the 
Good ? When would He, the Representative 
of the other side of the great contest, make His 
appearance ? How natural to suppose He would 
come at once. What a theme of expectation 
then, would be this Coming One — this prom- 
ised Deliverer. 

We have noticed the exultation of Eve at 
the birth of Cain, evinced by her exclamation : 
" I have received Him, even the Coming One ! " 

We may derive from this record of the ex- 
pectation of Eve, that Cain was to be the 
Deliverer, a reason why the first-born of the 
Race of Adam should have been allowed to 



54 YAHVEH CHRIST. 

become a representative of violence and wrong, 
of the possible wickedness of a human being. 

It served to show the true nature and results 
of sin, and to lead men away from the hope of 
a merely human Deliverer. 

Had the characteristics of the first child been 
those of Abel, the Theology of the Promise 
might have remained longer in doubt. 

"We have seen that the term Yahveh, or 
"Jehovah," was used by Eve, to represent the 
promise and the expectation of a Deliverer, 
and Was applied to her first-born. 

It Was transferred to God. 



CHAPTER III. 

TRANSFERRED TO GOD. 

Proceeding with the narrative, we have, in 
connection with the birth of Enos, the record 
to which we have already alluded. 

" Then began men to call upon the name of 
Yahveh," or "Jehovah." Literally: "Then was 
begun invocation with the name Yahveh." 

That this has reference merely to the wor- 
ship of God, cannot be; for we know that 
Abel worshipped, and that Seth was in the 
line of the faithful. 

"Why then this reference to the first invoca- 
tion of Yahveh ? 

The writer has given in the form of a genea- 
logical table, a record of nearly two thousand 
years, with here and there only an isolated 
way-mark in the shape of a fact. 



! 






56 YAHVEH CHRIST. 

We simply find, therefore, a brief statement, 
that at some time in the interval, this name, 
with its Promise and its Hope, was transferred 
to God. Apart from this statement however, 
does not the fact that Cain was called Yahveh, 
and supposed to be the Deliverer, and after- 
wards that God was invoked as Yahveh, show 
that men had transferred their hope of a 
Deliverer, from man, to God Himself? 

Does not the fact also, that this transfer was 
recorded at all, show it to be a point of great 
Historical interest? 

The distinction throughout the Pentateuch 
in the use of " Elohim " and " Jehovah," or 
" God " and u Lord," as these names are ren- 
dered in our Translation, is observable by even 
a casual reader : " Elohim " appearing to have 
been an older name than " Jehovah," and the 
history showing a gradual change from the use 
of " Elohim " as the name of God to that of 
"Jehovah" or Yahveh. 

Throughout Genesis these distinctions are 
quite apparent, the two names seeming for 
awhile to run parallel; "Jehovah" gradually 



TRANSFERRED TO GOD. 57 

superseding " Elohim," until in Exodus it is sol- 
emnly adopted by God Himself and proclaimed 
as His " memorial " name to all generations, 
after which time it is used almost exclusively, 
" Elohim " appearing only occasionally. This 
distinction in the use of these names, has been 
seized upon by the enemies of Revelation as a 
point of attack. 

They have undertaken the most deadly and 
thorough assault upon the antiquity of the Pen- 
tateuch and the chronicles therein contained, 
that the world has seen. Yet, what have they 
accomplished ? 

They have developed the alarming circum- 
stance, that historical records actually preceded 
Moses; — that the great Legislator had docu- 
ments before him older than the exodus from 
Egypt ; — that, possibly, Genealogical Lists 
were accompanied by scattered yet decisive 
mention of well-known Historical facts ; — and 
yet more, that these Lists might have been used, 
and these facts employed by Moses, often in 
the very language of their first record. 

This great discovery has been dignified as 
the " Fragmentary Origin of the Pentateuch." 



58 YAHVEH CHRIST. 

Whatever is originally fragmentary, is in the 
opinion of these critics, of course, fabulous. 
Therefore, Creation is a myth — the Flood a 
tradition — Moses himself is quietly extin- 
guished in the " Mosaic Writer " — the Penta- 
teuch passes forward into that comfortable sol- 
vent of all Historical difficulties, " the times of 
the Judges " — and thus we have the " Origin 
and Progress of the Mosaic Mythology," and 
the "Later Literary Treatment of these Le- 
gends." — (De Wette.) 

Truly, they who will not hear Moses and the 
Prophets will not be persuaded though one 
rose from the dead ! Granting the prior records 
which might have been inferred as probable, 
even could they not be critically discriminated, 
why should they not have been employed by 
Moses in accordance with the will of Him, who 
talked with the Historian as a man talketh face 
to face with his friend ? 

But will it be credited, that this whole scheme 
of " Mosaic Mythology " begins with, and turns 
upon the assumption that "Jehovah" is a mod- 
ern name? That the presence of this vener- 



TRANSFERRED TO GOD. 59 

able term — hoar with the frost of ages — old 
with an antiquity lost from the language ere 
the Pentateuch was penned — standing out the 
equivalent of the exclamation of the first mother 
in the joy of her new-born child — that this ven- 
erable term is the evidence and proof of a " mod- 
ern writer " — of a " Mosaic Mythology " — of 
a later " literary Legend ! " Yet such is their 
dependence. But Truth shall be established 
even in the mouth of the King's enemies. 
These are the very men, who, for an end they 
meant not, have put on record the analysis and 
derivation of this very term. They could not 
see its History, for they would not read its 
meaning. 

Now the true History of the name "Jeho- 
vah" is the key to the interpretation of these 
records. 

But before proceeding to show this, we will 
consider a question which may be asked here : 

What are the evidences of prior records ? 

Let the reader change, in Gen. 6 : 5, " God " 
to " Lord," in which sole instance in these first 
documents our Translators have departed from 



60 YAHVEH CHRIST. 

their rule of translation with respect to these 
names. 

He will then see that the book of Genesis is 
made up, in several instances, of duplicate 
accounts of the various events which it records, 
together with Genealogical Lists of the different 
families of those early times. He will see also 
that some of these Lists and accounts use 
" Elohim " or " God," and others " Jehovah " or 
" Lord," as the name of God, and have often 
the appearance of being contemporaneous with 
the events recorded. This use of antecedent 
records is much more manifest in the original 
than in the translation, and is traceable by 
various points not apparent to the English 
reader. These fragments have been distin- 
guished by critics as the " Elohistic" and " Yah- 
vistic " Documents, and out of this distinction 
has grown up a great scheme for the demolition 
of the Pentateuch, or rather of its credibility. 

The advocates of this scheme however are 
divided among themselves, one party holding 
that the Pentateuch is a collection of isolated 
fragments, separable by the distinctive names 



TRANSFERRED TO GOD. 61 

" Elohim " and u Jehovah," and put together by- 
some person or persons unknown anywhere 
about the times of the Judges, or even later. 

The other, that it contains two ancient and 
general accounts, distinguished as the " Elohis- 
tic " and " Yahvistic" narratives. The former, 
or " Elohistic," embracing a consecutive History, 
running through Genesis, and traceable through- 
out the Pentateuch ; while the latter, or " Yah- 
vistic " narrative, cannot be framed into a 
connected history, though dispersed in frag- 
ments through Genesis, and prevailing in the 
rest of the Pentateuch. The details of this 
view are unnecessary. 

The second school pronounces the first super- 
ficial and superannuated, and in fact # the first 
school has disappeared as an authority? 

The second school also has its difficulties, the 
Documents being so interlocked as to be often 
inseparable, except by the free use of the " inter- 
nal sense " of the critic in the transposition of 
unaccommodating passages. 

It was fashionable in the time of De Wette, 
who represents the first school, to cry " interpo- 



62 YAHVEH CHRIST. 

lation ; " when the text did not suit this " inter- 
nal sense ! " 

The critics of the present day, charging all 
want of harmony between their theories and 
the text to " transposition," and the " tendency 
of the writer," quietly ridicule the uncritical 
methods of their predecessors " the Fragment- 
ists." Both schools however in respect to the 
writer of the Pentateuch might appropriately 
use the language of the Israelites : " As for this 
Moses, we wot not what is become of him." 

Following the lead of Niebuhr, who decom- 
posed the history of the Kings of Rome into 
ancient ballads, and of "Wolfe, who dissected 
Homer into fragmentary odes, these Theorists 
apply the same method of conjecture to the 
Pentateuch, and making no allowance what- 
ever for the manner in which these records have 
been preserved and perpetuated, they conclude 
them all alike under the head of " Myths:" — 
hence the title " Mosaic Mythology." 

This whole scheme has been elaborated 
out of just the materials already presented to 
the reader, and no more. Any one who will 



TRANSFERRED TO GOD. 63 

attentively study these records in the light of the 
hints given, will be in all important respects as 
capable of forming a " theory of fragments " as 
the most learned, or most audacious of these 
critics. 

It will be seen that the great point to be 
Historically accounted for, and one which these 
Apostles of Conjecture do not touch, is the fact 
that the original name of God, " Elohim," was 
superseded by a second name, "Jehovah." 
This change is in itself extraordinary, and 
could not have taken place except for some 
grand Historical reason. This reason must be 
sought in the narrative itself. 

We have said that the History of the name 
u Jehovah " is the key to the interpretation of 
these documents. It not only explains the 
change from " Elohim " to " Jehovah," but 
accounts with perfect consistency for the alter- 
nations in the Documents themselves. A crit- 
ical examination of the book of Genesis will 
show that " Elohim," or " God," was first in 
use as the name of God; "Jehovah" or 
Yahveh, not appearing until the time of Enos, 



. 64 YAHVEH CHRIST. 

in connection with whose birth it is recorded, 
" Then began men to call upon the name of 
Yahveh, or < Jehovah,' " literally " began to in- 
voke with the name Yahveh." A cursory 
reader of the records might be inclined to dis- 
pute this statement. It will, however, be found 
to bear examination. " Jehovah Elohim " or 
" Lord God " indeed appears in the second 
chapter of the narrative, but this will be seen 
to be the use of the name by the compiler or 
' writer of the account, - — Eve making use in- 
variably of " Elohim " as the name of God, 
throughout her lifetime. It is evident that 
both the writers and the compiler of these frag- 
mentary accounts had an " internal historical 
sense," which would not allow them t6 put 
such an anachronism in the mouth of Eve, as 
the use by her of " Jehovah " would have been. 
This same use of "Elohim" instead of "Jeho- 
vah" holds true in respect to the only other 
character of the narrative, introduced as speak- 
ing,— that is, the Tempter or Serpent. After 
the birth of Enos, a change is apparent, the 
name " Jehovah " appearing in the mouth of 



TRANSFERRED TO GOD. 65 

the next speaker, and, as has been stated, con- 
tinuing to be used throughout the rest of the 
Pentateuch as the name of God, side by side 
1 with " Elohim," which it finally supersedes. 

These facts, taken in connection with the 
Theology of the period, which was the " The- 
ology of the Promise," arc in themselves a 
statement of the Historical growth and use of 
this name. It first represented the promised 
Deliverer. 

The Deliverer was expected immediately 
to appear. 

Cain was supposed to be, and was called 
Yahveh, The Deliverer. 

The hope of a human Deliverer was given 
up. 

God was invoked as Yahveh, The Deliv- 
erer. 

How the name came to be directly trans- 
ferred to God, is not recorded. That He 
sanctioned the transfer is evident; for when 
God declared Himself to Moses under the 
name Yahveh, or " Jehovah," He does not 
proclaim it as altogether new, but rather, as 



66 YAHVEH CHRIST. 

will be shown hereafter, reaffirms it as an old 
Historical name which had lost its former sig- 
nificance. 

This much is certain, however, that the name 
grew out of the expectation of a Deliverer, 
knd was transferred to God, who at the birth 
of Enos began to be invoked as Yahveh, or 
" Jehovah." 

Let us apply the ascertained facts to the 
further elucidation of these records. 

We have stated, that " Elohim " was the 
only name of God in use, until the birth of 
Enos. After that time we find " Elohim," the 
old name, still continues, the new name " Jeho- 
vah" appearing, however, in the mouths of 
the speakers, and also in duplicate accounts of 
the two Elohistic narratives, " The Creation," 
and " The Deluge." The " Yahvistic " account 
of the Creation, originating necessarily after 
the time of Enos, and for the purpose, prob- 
ably, of identifying " Yahveh," or "Jehovah" 
the " Deliverer," with " Elohim the Creator ; " 
the two sets of Historical fragments throughout 
Genesis, bearing the marks of having been 



TRANSFERRED TO GOD. 67 

w ritten together, or formed into a connected 
narrative by a later writer, who uses " Yahveh" 
as the name of God current in his times. This 
writer is generally supposed to be Moses, and 
since there is not a shadow of authority either 
internal or external, for setting him aside, as 
the author or compiler of the book of Genesis, 
the general belief upon this point is not only 
reasonable, but in accordance with the laws of 
criticism. 

This simple explanation, drawn from the 
records themselves, will be found to solve the 
exceedingly complicated problem of " Elohistic" 
and " Yahvistic Documents," so bewildering 
to modern critics. 

The assumption that the book of Genesis 
contains historical fragments, many of them 
contemporaneous, or nearly so, with the events 
they record, may be thought without sufficient 
foundation. It is hardly to be supposed how- 
ever that the great events prior to the Flood, 
and immediately after, would remain unre- 
corded till the time of Moses. It is certain 
that Genealogical tables were in some way 



68 YAHVEH CHRIST. 

preserved, and by whatever method they were 
handed down, orally, pictorially, ideographically 
or otherwise, the incidents and events, appear- 
ing in connection with them, must have origi- 
nated at the same time, and have been perpetu- 
ated in like manner. 

We have said that these Records bear upon 
their face the stamp of the antiquity they claim. 
Their fragmentary appearance itself is a strong 
evidence of antiquity. 

The curt, disconnected paragraphs speak for 
themselves of a time when the art of writing 
or recording did not admit of prolixity ; the 
earliest stages of that art being marked by 
short and succinct statements of facts. 

The character of the fragments also is that 
of the highest antiquity, and not at all like 
anything " got up " at a later period. We will 
cite as an instance, a waif of antediluvian song, 
which has come down to us in the form of 
Hebrew poetry or parallelism. It is interesting 
as being the first poetry on record, as well as 
serving to illustrate the character of the de- 
scendants of Cain, who appear to have inherited 



TRANSFERRED TO GOD. 69 

the disposition of their ancestor, and who prob- 
ably did much towards filling the earth with 
violence. 

This fragment occurs in the fourth chapter 
of Genesis ; and appears to be a song of tri- 
umph, over a fallen adversary, sung by Lamech, 
in the presence of his wives : 

" Adah and Zillah, 
Hear my voice ; 
Wives of Lamech, 
Listen to my words : 

" For a man have I slain, 
For wounding me ; 
Yea, a young man 
For smiting me. 

" If sevenfold 
Cain be avenged ; 
Yea, Lamech, 
Seventy and seven." 

It will be noticed that this song occurs in 
connection with the first mention of musical 
instruments, and that it is transmitted to us as 



70 YAHVEH CHRIST. 

a memento of a musical family, — Jubal, the 
son of Lamech, being specified as " the father 
of all such as handle the harp and organ." 
This is doubtless a Hebrew edition of one of 
the ballads set to music by Jubal himself. It 
is impossible to convey, in another language, 
the rhythmic beat, and dancing movement of 
the original, so apparent as to suggest at once 
the idea of motion to music. 

This primeval ballad, and . the memorials of 
those ancient times with which it is interlocked, 
gray with an antiquity that laughs at a Veda 
or an Avesta as modern, are the heritage of 
the race, — they belong not to the Hebrews, but 
to our common humanity, — and constitute the 
proper background of all History. 

The manner in which these Documents have 
been perpetuated, finds no analogy in the 
Myths of Rome, or the Odes of Homer. To 
ignore the historical grounds of difference in 
their respective cases, is to set aside all integrity 
of criticism. 

The same remark holds true in comparing 
these with the traditions of the Creation and 



TRANSFERRED TO GOD. 71 

the origin of the Race, existing in other lan- 
guages. 

All such traditions are full of inherent im- 
possibilities, with no pretence to a consecutive 
account, and incapable of being framed into a 
connected or consistent History. They are 
acknowledged myths. "Whoever would study 
them, must take the attitude of a seeker for 
gleams of truth, amid mazes of gross absurdi- 
ties and contradictions, and if by chance he 
discover what he seeks, it is like finding gems 
in a heap of rubbish. 

This statement cannot be denied by even 
the most devoted admirer of myths. 

The accounts of Genesis on the other hand 
are inherently probable, consecutive, and con- 
sistent. They contain moreover in themselves 
a most reasonable ground of credibility. 

Every scholar is aware of the scrupulous 
vigilance with which the purity of the Hebrew 
text of the Old Testament was guarded among 
the Jews. The question of the integrity of 
these first records is thus a question outside of 
the history of the Hebrews as a nation. If 



72 YAHVEH CHRIST. 

there are \ myths in Genesis they must have 
originated before the time of Moses. 

Now the genealogies themselves show that 
Shem the ancestor, and for one hundred and 
fifty years the cotemporary of Abraham, was 
himself cotemporary with men, one of whom 
lived two centuries with Adam. Abraham 
therefore had access to the " very best authori- 
ties " with respect to the events prior to his time. 

We know that Abraham was the founder 
of that Divinely superintended Jewish nation, 
through whom these records of common inter- 
est to the race have been preserved and trans- 
mitted to us. That these also were Divinely 
superintended, who can doubt ? 

In them is laid the corner-stone of the 
Church — the Promise of Redemption. 

In them is found the first Gospel — the 
Gospel of the Promise. 

They make mention of the first preachers of 
righteousness, — Enoch and Noah,- — and they 
contain the transfer to God of the name which 
gives unity to the Church throughout all time,—, 
the name Yahveii, Deliverer, 



CHAPTER IV. 

INVOKED BY THE PATRIARCHS. 

The first act of Noah on leaving the ark, 
was to build an altar to Yahveh, or "Jehovah." 

That this name of God, had, prior to the 
Flood, in a great measure superseded the 
original name " Elohim," is evident from its 
use in the narrative. It is natural however to 
suppose, that the idea originally associated 
with the name Yahveh, would be but vaguely 
retained by the immediate descendants of Noah, 
and by the Patriarchs. The fact of deliver- 
ance from the Flood which had buried the 
earth beneath its waves, would indeed be asso- 
ciated, in the mind of Noah, with gratitude to 
God as Deliverer, and to this Deliverer he 
would offer the sacrifice of thanksgiving. But 
the hope of a restoration to an earthly Paradise 
7 



74 YAHVEH CHKIST. 

must have departed, in the great change which 
blotted from the face of the earth all traces of 
its former existence. Thus wMIe the church 
of the antediluvian world had, under the The- 
ology of the Promise, fixed its hopes upon a 
Deliverer who was to restore them to the 
original Paradise, the great image filling the 
minds of Noah and his immediate descendants, 
must have been that of the Ark, bearing over 
to a renovated earth a single family, saved 
from the common ruin. Their Theology would 
be that of " Past Deliverance," and the name 
" Jehovah " thus associated with that great 
fact would gradually lose its primary and pro- 
phetic meaning, and come to represent the gen- 
eral and special care of God over his children. 
The Theology of the Promise must have 
been vague indeed in their minds, and the 
name Yahveh, or " Jehovah," though desig- 
nating to them a near and peculiar relation of 
God to man would not so much carry the mind 
forward to the Hope, as backward to the fact 
of Deliverance. So " Jehovah " as the special 
Guardian of their Father Noah, would be the 



INVOKED BY THE PATRIARCHS. 75 

God of his children, and of their children's 
children. 

But with the new world was to begin a new 
economy. The first step was to be taken 
towards the preparation for the coming of 
Yahveh, The Promised One. A people was 
to be selected and trained in a special school, 
the arrangements and discipline of which were 
appointed for a single end, — to educate them 
to understand and appreciate the manifestation 
of Divinity, to appear in the coming Yahveh. 

If the highest possible expression of the love 
of God was to be the offering up of His only 
begotten son to die, then, before the fullness of 
love displayed in that Divine sacrifice could be 
comprehended by Humanity, it must itself be 
trained through a system of sacrifices to a 
familiarity with the idea. 

Thus, the Sacrifice, — that wonderful symbol 
of Divine Love, of a love which gives itself 
up, even to the blood, which is "the life," — was 
instituted at the very gate of Eden, and appears 
on every page of succeeding History. 

But the Theology of the Promise was to be 



76 YAHVEH CHRIST. 

reinstituted under a more specific relation to 
humanity. 

The promise made to Eve in the form of a 
general prophetic statement relating to the race, 
and altogether indefinite as to the time of its 
fulfillment, was to be rendered more definite in 
time, and more particular in respect to the tribe 
or nation in which Yahveh was to appear. 

Accordingly, Abram was selected as the 
founder of a chosen people under the Promise : 
" I will make of thee a great nation, and in 
thee shall all families of the earth be blessed ; " 
and so is taken the first great step towards the 
development of the original promise. The his- 
tory of this development is a progress from the 
first general prophecy, to more and more spe- 
cific statements concerning Yahveh, and His 
work. The promise to Abram directed the 
vague and universal expectation of the world 
to the particular nation of which he was to be 
the founder; and the time of the coming of 
Yahveh was rendered more definite by the 
implication that a great nation must first arise, 
and possess the land of Canaan, before the 
promised blessing would appear. 



INVOKED BY THE PATRIARCHS. 77 

These special promises to Abraham that he, 
yet childless, should become the Father of a 
people, mighty, and numerous, destined to pos- 
sess the land in which he himself was a 
sojourner and stranger, must have filled his 
mind with wonder and expectation, and the 
knowledge that God was able to perform that 
which He had promised, must have been the 
stronghold of his faith. 

El ShaddaU God Almighty, would therefore 
be the name of God upon which he would 
dwell with peculiar confidence and trust. 

As El Shaddai, therefore, God confirms his 
covenant with Abraham, and as El Shaddai, 
gives to Jacob the name of " Israel," —renew- 
ing the promise made to Abraham, in a still 
more specific manner, — assuring " Israel," that 
he, out of all the descendants of Abraham, 
should become the Father of the chosen people. 
Thus the name El Shaddai would represent to 
Abraham and his successors in the line of the 
chosen, a Mighty Promiser of blessings, and 
would be comprehended by them, in a way in 

which Yahveh, or "Jehovah," could not be, 

7* 



78 YAHVEH CHRIST. 

although the latter was still in use as the old 
historic name of the God of their Fathers, and 
as representing promises " afar off." Thus the 
same God appeared at different times under 
different names, and according as one name 
bore a more immediate relation to the circum- 
stances in which it was affirmed, it overshad- 
owed in significance the others. 

In this view may be found the explanation 
of an apparent contradiction in the narrative 
in respect to the use of the name Yahveh, or 
" Jehovah," by the Patriarchs ; we find it upon 
every page of their history, and yet, on turning 
to Ex. 6 : 3, it is there stated by God Himself, 
that by His name Yahveh, He was not known 
to them. 

This apparent inconsistency has been a stum- 
bling-block to many, and has even been seized 
upon by some, who lay claim to superior schol- 
arship, as an objection to the credibility of these 
records. 

The first rudiments of a knowledge of any 
foreign tongue, however, ought to be sufficient 
to suggest the explanation of this entirely 
superficial difficulty. 



INVOKED BY THE PATRIARCHS. 79 

In translating from one language into an- 
other, everything of course depends upon accu- 
racy in the words chosen to represent the sense 
of the original. 

Thus, in almost any foreign language, a verb 
having the sense of " to comprehend," " to un- 
derstand," may often be translated by the 
English verb "to know." In very many in- 
stances however the verb "to know" would not 
give the sense of the original. 

The case under consideration is an instance 
of the folly of building an objection upon a 
translation merely. The objection disappears 
at once upon reference to the original. The 
verb there used, means " to comprehend," " to 
understand," and is very inaccurately and in- 
adequately rendered by " to know." Literally 
^ it reads : " And by my name Yahveh, was I 
not ' comprehended,' or ' understood ' by them." 
It properly conveys the meaning " to see with 
the mind," "to understand by means of ex- 
planatory circumstances." As in the return 
of the Dove to the Ark w T ith an olive-leaf, then 
Noah "knew" that the waters were abated; 



80 YAHVEH CHRIST. 

and in the sacrifice of Manoah, when the 
Angel of the Lord ascended in the flame of 
the altar and returned not, then Manoah 
" knew " he was an Angel of the Lord. 

An instance by which the sense of this word 
may be tested, occurs, in Isaiah 6: 9. " Seeing 
they shall see and shall not perceive" that is, 
" understand," " comprehend." The word here 
correctly rendered "perceive," is precisely the 
one, which, in the case under consideration, our 
Translators have given as " know." 

The relative difference between, "seeing" 
and "perceiving" corresponds exactly to that 
between " knowing " and " comprehending," as 
will appear by substituting in the above ex- 
ample the latter forms of expression, thus, 
" knowing they shall know, but shall not com- 
prehend." 

This simple explanation of an apparently 
direct contradiction in the narrative, may sug- 
gest a solvent for similar cases throughout the 
sacred records. 

To a mind in any degree aware of the diffi- 
culty of rendering with perfect accuracy an 



INVOKED BY THE PATRIARCHS. 81 

expression of one language, by words taken 
from another, it would seem almost a miracle 
if such apparent inconsistencies did riot some- 
times occur in the course of the translation of 
a long narrative. When we add to this the 
consideration of the fact that the Hebrew was 
but imperfectly understood in the time of our 
Translators, we have elements for a vindication 
of cases of difficulty, which, in any particular 
instance, ought to be enough to hold a scholarly 
mind in suspense, till the case has at least 
been subjected to the test of reference to the 
original. 

Thus this instance of alleged contradiction 
which we have considered, not only is seen to 
be perfectly consistent with the rest of the nar- 
rative, but becomes in itself a testimony to the 
significance of the name Yahveh, or "Jeho- 
vah," in its historical relation to the race. The 
original prophetic meaning of this term, and its 
^iated idea Deliverance, bore no such im- 
mediate relation to the exigencies of the Patri- 
archs, as to make that name "comprehended" 
by them from the circumstances of their own 



82 YAHVEH CHRIST. 

experience. The expectation of a return to an 
Earthly Paradise having died out of the world, 
the more spiritual idea of " Deliverance from 
sin" could not arise to take the place of that 
departed hope, except through a course of 
training by which it should be developed in 
the mind of humanity. 

Before the great want of a Deliverer from 
sin could be so impressed upon the world that 
it would be prepared for such a Deliverer, a 
school must be instituted, and a nation trained 
to express that want, and as Corypheus in the 
great chorus of Humanity, call upon Yahvrh 
as a Deliverer from Sin, 

The era of the Patriarchs thus intervenes as 
a kind of transition period in the history of the 
Church, between the idea of Yahveh as the 
restorer of the original Paradise, and Yahveh 
as Deliverer from sin. The one having passed 
away, and the other not having arisen, the 
theology of the First "Promise was for a time 
apparently in a state of suspense. 

And yet Yahveh, the representative of that 
promise, appears everywhere in the narrative 



INVOKED BY THE PATRIARCHS. 83 

as the constant guardian and friend of the 
Patriarchs. He took upon Himself the form 
and attributes of man when He appeared to 
Abraham on the plains of Mamre. He ate 
and drank, He walked and talked with him, as 
a man. He reasoned with Abraham and al- 
lowed Himself to be persuaded, as a man. As 
a man He contended with Jacob, and yielded 
before him, yet He superintended every act 
and punished and rewarded as God, and as a 
Father, the Fathers of the Patriarchal Church. 
His government was precisely similar to that 
exercised by them over their families, and the 
test of their faith was that of implicit reliance 
upon Him, and obedience to His commands. 
It was thus the Patriarchal era in two senses. 

Thus also Yahveh, or " Jehovah," taking 
upon Himself the form of Humanity, and at 
the same time revealing Himself as God, 
brought the Fathers of the Patriarchal Church 
into the most intimate relationship to Himself, 
through the idea of " friendship," instituting by 
this means the closest personal intercourse 
between the individual soul and God. 



84 YAHVEH CHRIST. 

In this way also, as a preparation for the 
great economy of Law, was developed in the 
world an ideal of individual nearness to, and 
communion with God, — a preparation most 
requisite for a Theocratic government of Law, 
in which the Nation would necessarily take 
precedence of the Individual, and the character 
of Lawgiver supersede that of Father, so that 
without this foundation "type" of individual 
piety, perpetually present throughout the Mosaic 
economy, in the character of Abraham "the 
friend of God," the idea of personal relationship 
to God could hardly have grown up in the 
Jewish Church. 

Thus Abraham stood to that Church, as its 
founder and ideal type, in a relation like that 
of Christ in His Humanity, to the Christian 
Church, — its founder and ideal type. 

It was fitting also that the Father of the 
great school of sacrifices should express, by His 
own act, the highest ideal of that faith which in 
the Mosaic Church would be counted as " right- 
eousness," and that the sacrifice of Isaac should 
typify that Divine sacrifice yet to take place 



INVOKED BY THE PATRIARCHS. 85 

in the world, — the offering up of "the only 
begotten son." 

In this way was secured to the Jewish mind 
a comprehension of " sacrifice," as an expres- 
sion of perfect obedience, faith and love, even 
without a direct knowledge of the relation of 
Yahveh to the Divine Sacrifice. 

And so, as introductory to the great organ- 
ized expression in the Mosaic system, of the 
relation of "sacrifice" to "Law," was im- 
planted in the world an individual expression 
of the relation of " sacrifice " to " Faith," and 
also, the Divine idea of a " self-sacrifice," wil- 
ling to offer up that which is dearest, even to 
the " life." 

We have traced the history of Yahveh, and 
the unfolding promise of His Great Deliver- 
ance, from the first vague and general prophecy 
to Eve, to the more specific yet still undefined 
promise to Abraham. 

At the end of the Patriarchal Era the pro- 
phetic utterances of Jacob give greater distinct- 
ness to the character and work of the coming 
Deliverer. 



86 YAHVEH CHRIST. 

The dying Patriarch in a series of brief but 
comprehensive sentences, marks out the future 
career of each one of his descendants, and in 
the course of this series utters two distinct pro- 
phecies of "the Coming One," with an ejacula- 
tion of disappointment that he has not "known" 
the Deliverance of Yahveh, for which he has 
waited. 

The first of these prophecies is in the bene- 
diction of Judah. After assigning to him the 
precedence over his other sons, Israel con- 
tinues : " The sceptre shall not depart from 
Judah, nor a Lawgiver from between his feet, 
until Shiloh come, and unto Him shall the 
gathering of ' the peoples ' be." . 

And thus does the unfolding promise become 
more and more specific. From the "nation" 
is singled out a " tribe," whose preeminence, it 
is declared, shall be maintained until the ap- 
pearing of the Great Coming One, " Shiloh," 
" Prince of Peace," to take the place of Judah 
in the World, and to whom " the gathering of 
the peoples " shall be. 

The character also of the kingdom super- 



INVOKED BY THE PATRIARCHS. S7 

seding and transcending that of Judah is given 
as " peace," implying a " spiritual n kingdom 
whose universality, and whose moral sway, is 
inferred from the expression " the gathering of 
the peoples," as contrasted with the coercive 
rule of the " sceptre " and the " Lawgiver," and 
• as doing away with the limitations of tribe and 
nation. 

In this single prophecy, then, we have a pre- 
diction of the great general facts of the Coming 
and Kingdom of Yahveh, He who will be. 
We next have a recognition of Yahveh, or 
"Jehovah," as Deliverer. 

In the benediction of Dan, Jacob makes use 
of a figure recalling to us the language of the 
first Promise. 

" Dan shall be a serpent by the way, an adder 
in the path, that biteth the horse heels, so that 
his rider shall fall backward." 

In immediate connection with this prophecy, 
and as if suggested by it, comes the remarkable 
and apparently isolated exclamation, — "I have 
\vaited for thy Deliverance, O Yahveh ! " 

What more natural than that in character- 



88 YAHVEH CHRIST. 

izing Dan as a " serpent " or " adder " biting at 
the heels of his adversaries, the thought of the 
Great Adversary, " The Serpent," and of the 
Great Deliverer, Yahveh, should take posses- 
sion of the mind of the Patriarch, and that he 
should give utterance to an ejaculation of dis- 
appointment at not having " known " the De- 
liverance he himself foretold, and for which 
he had all his lifetime " waited." 

Lastly : In the blessing of Joseph we find a 
distinct intimation of the superhuman char- 
acter of the Coming Deliverer. • 

In speaking of the triumph of Joseph over 
his enemies, this triumph is attributed to the 
" Mighty One of Jacob," by whom he had been 
upheld, and from whence was to come the 
" Shepherd," " Stone," or " Rock " of Israel. 

Thus far then the original Promise has un- 
folded itself: 

In the assumption by God of the name of 
the Coming One, " Yahveh." 

The Promise to Abraham, that the Coming 
One should appear in the " nation " of which he 
was to be founder. 



INVOKED BY THE PATRIARCHS. 89 

The Prophecies of Jacob : 

That the Coming One should appear in the 
"tribe" of Judah. 

That the Kingdom represented by Judah 
should give place to the Kingdom of the 
Coming One. 

That this latter Kingdom should be a King- 
dom of " Peace." 

That it should be greater than the Kingdom 
of the " Sceptre" and " Lawgiver," gathering in 
"the peoples" without distinction of tribe or 
nation. 

That the " Shepherd," the " Rock of Israel," 
was to be from the " Mighty One " of Jacob. 

That Yahveh or "Jehovah" was to be the 
Author of a Great Deliverance. 

Then comes a break in the history of the 
descendants of Jacob. 

Four hundred years of bondage are passed 
over in silence ; and as if the story were not 
so much of a nation or people, as of Yahveh, 
the Deliverer, we are taken directly from 
the recognition by Jacob, of Yahveh as a 
8* 



90 YAHVEH CHRIST. 

Deliverer for whom he had "waited," but 
whom he had not " known," to a Great Fact 
of Deliverance, in connection with which we 
find this affirmation to the suffering Israel- 
ites, — Ye shall "know'' that I am Yahveh, 
Deliverer. 



CHAPTER V. 

AFFIRMED TO MOSES. 

The Promise contained in the Name Yah- 
veh is now in a subordinate sense to be ful- 
filled. 

He, who had been invoked in the Adamic 
Dispensation, as the Author of an undeveloped 
Hope, originating in the Promise to Eve, — by 
the Patriarchs, as a Mighty Promiser of bless- 
ings, more specific, yet still remote, — enters 
upon the work of fulfilment. He is now to 
become the Actual Deliverer and Theocratic 
Head of the Nation of Israel. 

In this Deliverance also, being inaugurated 

that greater Deliverance to be wrought in 

, the world, He now affirms His ancient name 

Yahveh, "Jehovah," He who will be, and by 

the connection in which it is proclaimed, takes 



92 YAHVEH CHRIST. 

upon Himself forever, under this Memorial 
Name, the character of Deliverer. 

We thus come to the consideration of the 
great event of the Ancient world. God enters 
into History as the Leader of a People. He 
now for the first time proclaims a Name, ex- 
pressive of a permanent and universal relation. 
He sets forth this Name with the most solemn 
and emphatic formality, — under three Divine 
affirmations, — and adopts it as His own, His 
great and standing Memorial from generation 
to generation. 

What are these affirmations ? They are 
recorded in Exodus 3 : 14, in reply to the ques- 
tion by Moses, — What shall I say to Israel's 
children? And God said, — 

I WILL BE WHO I WILL BE. 

Here the Hebrew verb hayah, " to be," an- 
swering primarily to our old -English word " to 
become," " to come about," " to begin to be or 
appear," either in time or space, is taken and 
used in the first person singular, future, twice, 
and so we have the proposition just cited, — 
" I will be, who I will be." This is the first 
affirmation. 



AFFIRMED TO MOSES. 93 

Next, the first person singular future of this 
same verb hayah, " to be," namely, " I will be," 
is taken and used as a noun, and so becomes, 
" I who will be ; " we have then this proposi- 
tion, — " Thus shalt thou say to Israel's children, 

I WHO WILL BE 

hath sent me unto you." This is the second 
affirmation. 

Finally, after this explanatory and emphatic 
introduction, we have the third person singular 
future, of the old form of this same verb hayah, 
"to be;" that old form, filled with Historic 
memories, recalling the last uttered longing of 
the dying Israel for the Deliverer yet to come, 
namely, 

Yahveh, He who will be, 

reaffirmed in the instruction to Moses : " Thus 
shalt thou say unto Israel's children, ' Yahveh,' 
(He who will be, 'the coming one,' 'the de- 
sired one,') God of your Fathers, the God of 
Abraham, the God of Isaac, and the God of 
Jacob, hath sent me unto you. This is my 
Name forever, and this is my Memorial unto all 
Generations/' 



94 YAHYEH CHRIST. 

It has been stated that in these propositions 
the absolute future form of the Hebrew verb 
" to be " is employed throughout. 

The first affirmation, therefore, I will be 
who I will be, which introduces, and lends 
significance to the two succeeding statements, 
is a Prophecy, — a prophecy uttered by no 
subordinate or delegated authority. 

The expression here translated " I will be," 
is found in the first person singular future, of 
the Hebrew verb "to be," and signifies a fu- 
ture relation of the speaker, in distinction 
from the Present or Past. 

This first person singular, future, occurs forty 
times in the Hebrew Scriptures, and in every 
instance, whether in prose or poetry, exhibits 
the element of futurity, — a future relation of 
the speaker in action or conception. 

It is repeated several times in this same chap- 
ter; we find it in History, Poetry, Prophecy, 
yet it is ever the same ; the element of futurity 
is wrought into its very structure. 

This fact has hitherto been utterly unknown 
to the general reader, in this connection. But 



AFFIRMED TO MOSES. 95 

that our English translation of this passage is 
not a literal rendering of the original, is well 
known to scholars. 

Until, however, the discovery of the true 
derivation of " Jehovah," or Yahveh, gave the 
clue to its meaning as a name, no motive ex- 
isted for calling attention to the subject. Now 
the ancient Hebrew Scriptures, falling into the 
hands of philosophers rather than faithful stu- 
dents of History, bear the marks, to this day, of 
their speculations ; giving us not the Historical 
Yahveh, or " Jehovah," God of the Scriptures, 
but the philosophical " Theos," or "God" of 
Plato, and the school of Alexandria. This 
philosophical conception, beginning with the 
Septuagint, and endorsed by the Latin Vul- 
gate, although departed from by Luther in his 
translation, has yet hitherto controlled the The- 
ology of the World. 

Other versions of the Scriptures, both ancient 
and modern, might show to the curious, that 
our English translation, in bringing forward 
the Septuagint " I am that I am," ran counter 
alike to ancient authority and Hebrew con- 



96 YAHVEH CHRIST. 

struction, in presenting an idea, familiar indeed 
to the Philosophers of Alexandria, but naturally 
foreign to the Hebrew mind, and for which, 
were such the thought intended, their language 
furnishes a specific formula. 

These conclusions cannot be turned aside by- 
ingenious reasoning on the nature and use of 
the Hebrew future in the abstract. 

The forty witnesses to the future rendering 
of this form of the verb might be thought suffi- 
cient to establish it beyond question. But the 
case under consideration is stronger than any 
one of these. Here is a series of distinct propo- 
sitions, independent of any context from which 
a doubt could by possibility be borrowed, — 
standing in an explanatory relation to each 
other,- — the first two being used as introducing 
and reviving an old Historic term. 

These propositions, then, must be judged by 
themselves, on their own literal merits. We 
find them all, in the simple absolute future. 

Integrity of translation, therefore, requires 
not only the literal future rendering of these . 
three affirmations, but also that the distinctions 



AFFIRMED TO MOSES. 97 

in the person of the verb, or between the in- 
troductory Prophecy and the Memorial Name, 
should be accurately set forth. Neither of 
these most important points have, as we have 
shown, been observed in our version. The 
English reader would naturally suppose the 
same form of the verb to be used throughout, 
in the original. 

The knowledge however of the fact that this 
is not so, but that these propositions, all merged 
by our Translators in one form of statement, 
are distinct from, and explanatory of each 
other, ought to be enough to suggest to every 
thoughtful mind the possibility, that some im- 
portant meaning may be involved in this 
extraordinary form of declaration. 

What kind of interpretation is that, which, 
rejecting the future rendering of these propo- 
sitions as unmeaning, though literal, would 
substitute the present throughout, thus ignoring 
every distinction of the original, on the plea 
that " The self -existent " is the most suitable 
name for God? Yet this is the principle 
adopted and expressed by " Johannes Damas- 
9 



98 YAHVEH CHRIST. 

cenus," and the one which at a later period 
unfortunately controlled our Translators in ren- 
dering this passage. 

Such a mode of interpretation, however, 
could only originate in a scholastic age. How 
many could be found at this day, who would 
consent thus to violate the truth of History, 
and the integrity of Criticism, by passing judg- 
ment upon any declaration of God, as unsuit- 
able, and so blot from the Record this blazing 
Memorial of " Yahveh," the Deliverer? 

But to return to the narrative : The name 
Yahveh is not proclaimed as new. On the 
contrary, it is set forth as a Name which has 
had a History. 

It is referred back to the God of Abraham, 
the God of Isaac, and the God of Jacob, and 
is affirmed as a Name replete with sacred 
associations, but at the same time as one 
whose Historical significance had become lost, 
and which was therefore explained, reasserted, 
and then given as a solemn pledge to the 
fulfillment of a Promise of Deliverance. 

Thus Israel's children were to know, what 



AFFIRMED TO MOSES. 99 

Israel himself had not known — Yahveh as 
Deliverer — they were also to "comprehend" 
more clearly, from their experience, and from 
the affirmation to Moses, that Name, as not 
only pledging Deliverance to them, but as pro- 
phetic of some great future manifestation to 
the world, of the same Person in a like relation. 

The story of the Exodus is familiar to all. It 
is a story of the triumphs of Yahveh, over the 
Magicians and Gods of Egypt. 

Deliverance, Deliverance ! breathes out from 
every line, and Yahveh is the great Deliverer. 

Yahveh destroys the Egyptians and "passes 
over" the dwellings of His people — and Yah- 
veh institutes the great feast of the "Passover" 
— to be perpetuated as a "memorial" together 
with His " memorial name " to all generations. 

That great feast, to be called by the Israel- 
ites "Yahveh's Passover" is still observed 
throughout all Christendom, with a change, and 
yet a correspondence of emblems, in commem- 
oration of the Deliverance of " Christ our Pass- 
over," and is called, "the Lord's Supper" — 
thus perpetuating the great "memorial" of 



100 YAHVEH CHRIST. 

Israel's Deliverance from bondage, — and the 
yet greater Deliverance foreshadowed in the 
prophetic name of Yahveh. 

So also the great and final act of Yahveh in 
delivering His people from the power of the 
Egyptians, is commemorated in a song of 
Moses and the hosts of Israel, which song also 
is in Revelation, represented as sung by the 
redeemed hosts of Christ the Deliverer. " And 
they sing the song of Moses . . . and the song 
of the Lamb." The union, thus, of the song of 
Moses, with that of the Redeemed through 
Christ, is a union of the two great Historic 
Divisions of the Church in a common song of 
Deliverance. 

And Deliverance is the grand representa- 
tive idea of the Jewish system. 

He who was to become the Theocratic Head 
of the nation, their Lawgiver and King, takes 
upon Himself the name of Deliverer, and in 
illustration of that name, introduces His gov- 
ernment by a glorious act of Deliverance. 

Thus in the History of Israel as a nation, 
prior to the relation of Law, is instituted the 



AFFIRMED TO MOSES. 101 

relation of affection — -before the idea of the 
Lawgiver and the subject, comes that of Re- 
deemer and Redeemed. 

And this idea underlies the whole system. 
The name Yahveh — the name which pledged 
and wrought Deliverance, is a constant appeal 
to affectionate obedience, and a perpetually re- 
curring pledge of peculiar watchfulness and care. 
But the cause of Yahveh, in the world as op- 
posed to that of the great Enemy, has hitherto 
had no organized centre. The struggle has how- 
ever been maintained and has silently progressed, 
— from family to family the record of the ancient 
Promise has been handed down, and with the 
record, a trust in the God of the Promise — step 
by step, the prophecy of the " Coming One" has 
unfolded itself, till thus, as we have seen, under 
the ancient name of the Promise, Yahveh 
appears to Moses, explains and reaffirms that 
name, repeats the prophecy contained in it, and 
declares it to be His Memorial Name to all gen- 
erations, and as if to unite forever the name 
/, Yahveh, with the person "Elohim," "God" — 
^ the names are at first several times inter- 
9* 



102 YAHVEH CHRIST. 

\ changed, after which "Elohim" is almost en- 
tirely dropped in the narrative, and Yahveh, 
" Jehovah " is the Deliverer, the Redeemer ; the 
Father and God of the Hebrew nation. 

But the ever widening circle of Yahveh's re- 
lation to Humanity, demands new revelations 
of Himself and new provisions for the exigencies 
of the struggle with the great Adversary. A 
nation is to be enlisted under the banner of 
Yahveh, to stand as representative of His side 
of the contest in the world. That nation must 
be governed by a Law. It must also be edu- 
cated for its great mission. It must be in- 
structed in the eternal distinctions between 
"good" and "evil," "right" and "wrong," "sin" 
and "holiness." The lines between these op- 
posing forces in the world must be distinctly 
drawn, with no compromise of boundaries — 
and these distinctions must be made plain and 
familiar, adapted to half-barbaric and childish 
minds, by striking and perpetually recurring 
ceremonials and types. 

Accordingly, Yahveh instructs Moses in a 
system of Law, wonderfully fitted to promote 



AFFIRMED TO MOSES. 103 

this great end, — a law, not only securing the 
outward prosperity of the nation, but following 
also each individual from day to day, and from 
hour to hour, with its pressure of individual 
responsibility to the Great Lawgiver. 

Thus the Ceremonial Law had for its end 
the subordination of the whole heart and life 
to God, and this idea could have been im- 
planted in the world in no other way than by 
numberless, incessant, and otherwise trivial 
rites and observances. 

The process of the education of Humanity 

as a whole, on the plan of the Great Teacher, 

I 
has been precisely, and necessarily, that through 

which every individual must pass in coming 

to the knowledge and love of Holiness. 

He must hate " evil" before he can love 
"good;" and the strength of the one feeling is 
the measure of the other. So, before any posi- 
tive love of good can be introduced into the 
Race, it must be educated to aversion from 
evil in every form. 

Thus Yahveh, the Deliverer from Evil, must 
awaken in His people a " hatred of sin." 



104 YAHVEH CHRIST. ' 

The great educational idea, then, upon which 
the Law for the Israelites was framed, was, 
"hatred of evil." Accordingly we find the 
Moral Law, instead of being summed up in 
abstract principles of positive duty, is set forth 
in connection with specified forms of evil, or 
sin, and before each, the great distinctive 
"Not,"—" Thou shalt not,"— thus training the 
mind through that perpetual watch-word of the 
Israelite, to a knowledge or recognition of 
"sin," and an aversion, or "turning away" 
from it. 

The Law, then, in preparing the World for 
the reception of more spiritual ideas, and the 
comprehension of the principles and precepts 
of the Great Deliverer to come, was a " School- 
master," in the sense of "an instructor," "a 
leader of children," and not merely, as some 
have supposed, a disciplinarian in uninterrupted 

X exercise of the rod, the very term " Law" in 
Hebrew, meaning " instruction" 

But the Law must necessarily awaken in 
the mind of the transgressor, a sense of sin, or 
self-condemnation in view of sin, and parallel 



AFFIRMED TO MOSES. 105 

with transgression, throughout the great system, 
ran the provision of "sacrifice;" sacrifice, in 
which the suffering victim was looked upon as 
representing the relation of the transgressor to 
Law, was a ceremonial fitted not only to de- 
velop an intense abhorrence and deep conviction 
of sin, but also to lead the mind away from 
any idea of " self-righteousness " in view of the 
Law, and to entire dependence upon another. 

Thus Yahveh, the Lawgiver, Himself origi- 
nated a ground of forgiveness, or of " Law- 
rightness," to the transgressor of His own Law, 
the legal representation of which, appears in 
the system of Sacrifices. 

Dependence upon Yahveh, therefore, as the 
originator of the Law, and the Author of a 
Deliverance from the penalty of transgression, 
through " sacrifice," together with- the utter 
renunciation of self-dependence, and self-right- 
ness, was the great lesson of the Law, to be 
written on the hearts of the nation, before they 
could be prepared for the coming of Yahveh, 
and the substitution of the Spiritual idea for 
its material type. 



106 YAHVEH CHRIST. 

But everywhere throughout this great system 
of Law, we find Yahveh, or "Jehovah," ap- 
pealing to His own Name as significant of a 
special and tender relation, and as contain- 
ing associations fitted to affect the hearts of 
His people. 

The peculiar emphasis with which this is 
done on several occasions, together with the 
connection in which it is declared, and the fact 
that it is always associated with the attributes 
of God, in relation to Humanity, all show that 
this Great Memorial name was not intended 
to express the mere preeminence of an absolute 
and Self-existent God, apart from Humanity. 

It is not a name of Terror, or of Awe, but 
a name of Relation, expressing peculiarly the 
attributes of mercy and long-suffering of a God 
w T ho has taken upon Himself the work of De- 
liverance and Redemption, and who pledges 
Himself by that name, in spite of the sins of 
His people (which He will not leave unpun- 
ished), to carry that work through to its final 
triumph. 

In confirmation of this, hear the answer of 



AFFIRMED TO MOSES. 107 

Yahveh to the prayer of Moses : " I beseech 
thee, show me thy glory." " And He said, I 
will make all my goodness pass before thee, 
and I will proclaim the name Yahveh before 

thee, and Yahveh descended in the 

cloud, . . . and proclaimed the name Yahveh, 
and Yahveh passed by before him, and pro- 
claimed Yahveh, Yahveh God, merciful and 
gracious, long-suffering, and abundant in good- 
ness and truth, keeping mercy for thousands, 
forgiving iniquity and transgression, and sin, 
yet will not always leave unpunished." 

The attributes here prominently set forth as 
the special characteristics of God under the 
name Yahveh, are those of Mercy, in relation 
to Humanity. And yet while Yahveh pro- 
claims Himself as forgiving, He also under 
that name declares He will not always leave 
unpunished, but will hold His people respon- 
sible to a standard of Right and Holiness repre- 
sented by the Law. 

Especial prominence is also given to the 
Name Yahveh, in the first table of the Lav/, 
by the Commandment, " Thou shalt not take 



108 YAHVEH CHRIST. 

the name of Yahveh thy God in vain, for 
Yahveh will not hold him guiltless, who taketh 
His name in vain." 

Thus Yahveh, or " Jehovah," so wonderfully 
related to their History as a Nation, was to be 
regarded with peculiar reverence and affection, 
and he could not be held guiltless who pro- 
faned, by a light and empty use, so hallowed 
and significant a Name. 

Out of this commandment, and another con- 
cerning the punishment of the blasphemer of 
the name Yahveh, grew up at a later period 
among the formalistic Jews, a superstition 
which affects Christendom to this day. 

It is well known, that after the Captivity, the 
Hebrew ceased to be spoken by the Jews, a 
corruption, called Syro-Chaldaic, taking its 
place. Paraphrases of the Scriptures written 
in this dialect, therefore, took the place of the 
ancient Hebrew among the people, who could 
understand the original only through an inter- 
preting medium. The precepts of the Talmud, 
also, believed by the Jews to have been handed 
down directly from Moses by oral tradition, 



AFFIRMED TO MOSES. 109 

and to be of equal authority with the Law, 
were taken as interpreters both of the Para- 
phrase, and the Original. 

These Talmudic commentaries on the sacred 
text, embody the grossest absurdities and pue- 
rilities. No other perversion, however, is equal 
to that suffered by the Ancient, Historic, the 
Memorial and Prophetic Name Yahveh. 

Witness the following declaration of the 
Talmud Sanhedr : " Etiam qui pronunciat no- 
men (Dei) suis literis, non est ei pars in seculo 
futuro." " Whoever utters the Name of God, 
(Yahveh, or < Jehovah,') with its own letters, 
hath no part in the world to come." 

This was the superstition in the mind of 
Josephus when he wrote, " The name of God is 
a Name not lawful to be uttered." That a 
similar tradition prevailed with respect to the 
Law, or the " Ten Commandments," is shown 
by the further remark of Josephus in referring 
to these, " Which (he says) it is not lawful for 
us to write in their own words." 

This latter superstition may be taken as a 
measure of the value of the former. 
10 



110 YAHVEH CHRIST. 

The very care to preserve and render signifi- 
cant the Law, and the Name of Yahveh, was 
taken as the foundation of that formalistic 
perversion which emptied both of their mean- 
ing. 

The dread of the punishment of the blas- 
phemer caused the use of the name Yahveh 
to be avoided among the Jews, and so after a 
while, they came to regard it as " too sacred " 
to be uttered, — as "the Ineffable Name," sub- 
stituting for it in reading, as we have before 
stated, the vowels of another name of God, 
" Adonai," which " Adonai " has given us u the 
Lord " of our English version. 

Thus this Great Name, given by God as a 
Memorial to all generations, — set forth as a 
Name of Relation, — appealed to as a name of 
Affection, — containing in its very structure 
and History a prophecy of Hope, — became, 
through a perversion of the very means taken 
to preserve its significance, completely extinct 
among the people to whom it was given. 

And yet this wretched Jewish superstition, — 
one of those condemned by Christ in the woe 



AFFIRMED TO MOSES. Ill 

pronounced upon the Pharisees for making void 
the Law through their traditions, — of which not 
a trace is to be found in the Sacred Record, — a 
part of that miserable perversion of the Majesty 
of the Ancient Ceremonials, which substituted 
blind and fatal formalism for glorious and liv- 
ing truths, — has been allowed by the Christian 
Church to cast its blighting shadow upon the 
History and the Name of Yahveh. 

This very superstition is not unfrequently 
adduced in confirmation of the rendering " I 
am that I am." Because the Jews regarded 
the Name " Yahveh," or " Jehovah," with such 
so-called suitable veneration, it is inferred that 
this Name must express those attributes in 
which God is " afar off" from Man, and so 
becomes an object of awe and dread. 

Superstition, and, in this connection, the false 
Philosophy of the Septuagint, with its precon- 
ceived Platonic idea of " Theos," or God, as 
" the Self-existent One," have thus combined to 
set their seal of death upon the glorious and 
living Name of Yahveh. 

But it cannot be holden of the bonds of 



112 YAHVEH CHRIST. 

death. The time will come, prophesied by 
Yahveh Himself to Moses, when this great 
and glorious Name shall fill the whole earth. 

This prophecy is made to Moses by way of 
encouragement to him, in view of the sins of 
Israel, and as answering his appeal to the 
attributes of mercy and long-suffering set forth 
under the name Yahveh. 

Numbers xiv. : 21. 

"AncL Yahveh said, I have pardoned ac- 
cording to thy word, but truly as I live, all the 
earth shall be filled with the glory of Yahveh." 

The promise made to Abraham on the side 
of Humanity, that in his Seed should all the 
families of the earth be blessed, is thus re- 
affirmed to Moses on the side of Divinity, in 
the Promise that the Glory of Yahveh shall 
fill the w T hole earth. 

These two great Promises, concerning the 
Seed of Abraham, and the Person Yahveh, or 
the Humanity and Divinity of the Coming 
Deliverer, constitute the germ^ of which the 
later and more specific declarations of the 
Prophets are but the development. 



AFFIRMED TO MOSES. 113 

III the History of Yahveh, the Coming De- 
liverer, these two Promises, then, introduce 
the era of the Prophets " who spake of Him." 

" In thy Seed shall all the families of the 
earth be blessed." And, 

" Truly as I live, all the earth shall be filled 
with the glory of Yahveh." 
10* 



CHAPTER VI. 

PROCLAIMED BY THE PROPHETS. 

The dying words of David, the Sweet 
Psalmist of Israel, and the kingly representa- 
tive of the Messiah, are recorded in 2 Sam. 23 : 
1—8. 

This passage, containing; as may be shown 
on established authority, a direct and beautiful 
prophecy of the coming of Yah veh, as God 
and as Man, is yet so obscure in our version, 
as to be utterly meaningless to the ordinary 
reader. 

It is impossible to follow this chapter as it 
stands in our Bibles, without a feeling of dis- 
appointment, in passing from the elevated strain 
in which the dying king calls attention to his 
words, and the words themselves, as they are 
set forth in the succeeding verses. 



PROCLAIMED BY THE PROPHETS. 115 

The number of interpolations by our Trans- 
lators, shows that they could make no sense of 
the original, the text being to them inextricably 
confused. Since their time, however, other 
manuscripts have been discovered which throw 
groat light upon this passage. 

Upon the authority of the oldest and best of 
these, — the great reliance of Dr. Kennicott, his 
MS., No. 1, — Yahveh, or "Jehovah," being 
restored to the text, is seen to be the " Sun " 
that " ariseth," and a prophecy at once appears, 
upon the discovery of which, Michaelis con- 
gratulates the critical and Christian world. 

According to the critical text of Kennicott 
and De Rossi, following the arrangement, and » 
mainly the version of the former, the passage 
reads thus : 

Title. 
Now these are the last words of David : 

Proem. 

The oracle of David, the son of Jesse; 
Even the oracle of the Man raised up on high 
The Anointed of the God of Jacob, 
And the Sweet Psalmist of Israel. 



116 YAHYEH CHRIST. 

The Spirit of Yahveh speaketh by me ; 
And His word is upon my tongue : 
Yahveh, the God of Israel sayeth ; 
To me speaketh the Rock of Israel : 

Song. 

The Just One ruleth among men ! 
He ruleth by the fear of God ! 

As the light of the morning ariseth Yahveh ; 
A sun without clouds, for brightness ; 
And as the grass from the earth, after rain. 

Verily thus is my house with God : 
For an everlasting covenant hath He made with me, 
Ordered in all things and sure : 
For He is all my Salvation, and all my desire. 

But the sons of Belial shall not flourish ; 
As a thorn rooted up shall be all of them : 
For they cannot be taken by the hand. 

And the man, who shall touch them, 
Shall be filled with iron and the staff of a spear : 
But with fire shall they be utterly consumed in their 
dwelling. 

It will be seen that this passage thus ar- 
ranged has the form of poetry. This is its 
proper form ; Hebrew poetry consisting not in 
the rhythm of words merely, but of ideas, bal- 
anced against each other in parallelisms. 



PROCLAIMED BY THE PROPHETS. 117 

By parallelism is meant simply a repetition 
of the same, or a contrasted idea, in a rhyth- 
mical manner, by a balanced parallel state- 
ment ; repetition or contrast thus adding force 
to the first idea. 

Our Translators being ignorant of the nature 
of Hebrew poetry, have rendered it as if it were 
Consequently all the beauty, and very 
much of the meaning, belonging in the original 
to the poetic form, is lost to us, from this defect 
of our version, — poetic statements full of 
nificance, being often turned into quite incom- 
prehensible prose. 

A translation giving all the poetry of the 
Hebrew Scriptures in proper parallelisms, 
would bring out a world of meaning, and would 
startle and attract with something of the power 
and pressure of a new Revelation. 

Isaiah proclaims the Coming of Yahveh ! 
Isaiah xl. 
A voice crying: — 
In the wilderness, prepare ye a way for Yahveh ! 
Make straight in the desert, a highway for our G 
Ever)* valley shall be exalted, every mountain and hill 
shall be made low : 



118 YAHVEH CHRIST. 

And the crooked shall be made straight, and the rough 

places plain ! 
And the glory of Yahveh shall be revealed, 
And all flesh shall see it together : — 
For the mouth of Yahveh hath spoken. 

****** 
Oh Thou that tellest glad tidings to Zion, get thee up into 

the high mountain ! 
Oh Thou that tellest glad tidings to Jerusalem, lift up thy 

voice with strength ! 

Lift it up ! Be not afraid ! 

Say unto the cities of Judah, " Behold your God !" 
Behold the sovereign Yahveh shall come with strength ! 

2te. &. ^k. 2&Z. £&. J&. 

7pr t^t ^r t?t ^t t^t 

He shall feed His flock like a Shepherd: 

He shall gather the Lambs with His arm, and carry them 

in His bosom : 
And shall gently lead those that are with young. 

The Law has now, in a measure, answered 
the purpose for which it was instituted. It 
has developed, in the world, through number- 
less transgressions, the idea of Sin. 

The voices of the Prophets are lifted up in 
one prolonged wail over the iniquities of Israel, 
and with this great cry of " Sin ! " " Sin ! " comes 
the depreciation of the mere formal observance 



PROCLAIMED BY THE PROPHETS. 119 

of the Ceremonial Law, and the proclamation 
of " The Coming One/' as a Deliverer from 
Sin. 

Isaiah is filled with these two great ideas : 
" To what purpose is the multitude of your 
sacrifices unto me ? saith Yahveh. ... I 
delight not in the blood of bullocks or of 

lambs, or of he-goats Bring no more 

vain oblations ! Incense is an abomination 
unto me ! * . . Your appointed feasts my soul 
hateth, I am weary to bear them!" And in 
contrast with such formal observances it is 
spoken of the Coming One in another part of 
the prophecy : 

" Surely it shall be said, In Yahveh have I 
righteousness and strength." 

Isaiah proclaims : 

The Universal Triumph of Yahveh ! 

Is. XLV. 

I, Yahveh, and no God beside me, 

A just God, and a Saviour, none beside me, 
Look unto Me and be ye saved, 
All the ends of the earth, 
For I am God, and none else. 



120 YAHVEH CHRIST. 

I have sworn by Myself : the word is gone out of my 
mouth in righteousness, 
And shall not return : 
That unto Me every knee shall bow, 
Every tongue shall swear. 
* Of Me it shall be said, 

" Surely in Yahveh is righteousness and strength;" 
Unto Him shall they come, and all who scorn Him shall 

be confounded. 
In Yahveh shall all the seed of Israel be justified and 
shall glory. 

Jeremiah proclaims : 

The Deliverance of Yahveh. 

Jer. xxm. 

Behold the da}« come, saith Yahveh, 
That I will raise up unto David a righteous Branch, 
And a King shall reign and prosper, 
And shall execute judgment and justice in the earth. 

In. His days Judah shall be saved, 

And Israel shall dwell safely ; 
And this is His Name, whereby He shall be called, 

Yahveh, our Righteousness. 
Therefore, behold the days come, saith Yahveh, 
That they shall no more say " As Yahveh liveth, 
Who brought up the children of Israel out of the land of 
Egypt!" 



PROCLAIMED BY THE PROPHETS. 121 

But " As Yahveh liveth, 
Who brought up and who led the seed of the house of 

Israel from the North Country, 
And from all countries whither I had driven them ! " 
And they shall dwell in their own land! 

Zechariah foretells :' 

The Reception of Yahveh. 

Zech. xi. 

11 And I said unto them, If ye think good, 
give me my price, and if not, forbear. So they 
weighed for my price thirty pieces of silver. 

" And Yahveh said unto me, Cast it unto 
the potter : a goodly price that I was prized at 
of them ! 

" And I took the thirty pieces of silver and 
cast them to the potter in the house of Yahveh." 

• Zech. xn. 

. . Saith Yahveh, 
Who stretcheth forth the heavens, 
And layeth the foundation of the earth, 
And formeth the spirit of man within him, 

***** 

They shall look upon Me whom they have pierced, 

And shall mourn. 
11 



122 YAHVEH CHRIST. 

Isaiah predicts the effect upon the nation of 
their treatment of Yahveh. 

Is. VIII. 
To Yahveh of Hosts Himself, pay holy homage. 
Even Him be your fear, and Him your dread ; 

And He shall be for a Sanctuary, 
But for a Stone of Stumbling, and a rock of offence 
To both houses of Israel ; 
For a gin and a snare 

To the inhabitants of Jerusalem. 
And many among them shall stumble, 
And shall fall, and be broken, 
And be snared, and be taken. 

Malachi, the last of the Prophets, warns of 
the near approach of The Sovereign, Yahveh 
Himself being Speaker. 

Mai. in. 

Behold I send my Messenger, # 
And he shall prepare the way before Me. 
And The Sovereign whom ye seek, will suddenly come 

to His temple. 
Even the Messenger of the Covenant, whom ye delight in, 
Behold He cometh, saith Yahveh of Hosts. 

The term Sovereign in this passage is by 
Hebrew usage appropriated exclusively to the 



PROCLAIMED BY THE PROPHETS. 123 

Supreme God, and is in Exodus applied to 
Yahveh, or "Jehovah," as "the Sovereign Jeho- 
vah, God of Israel." 

It occurs eight times in the Old Testament, 
and has this application in each instance, ad- 
mitting of no other. 

Haggai shows that this Sovereign is Yah- 
veh, — the Desire of all Nations. 

Haggai n. 

Eor thus saith Yahveh of Hosts, 

It is yet a very little time, 

And I will shake the heavens and the earth, 

And the Sea, and the dry land; 

And I will shake all Nations ; 
And the Desire of all Nations shall come, 
And I will fill this house with glory ; 
Saith Yahveh of Hosts. 

Mine is the silver, and mine is the gold, 
Saith Yahveh of Hosts. 

Great shall be the glory of this house, 
The latter above the former; 
Saith Yahveh of Hosts. 
And in this place I will give peace, 
Saith Yahveh of Hosts. 



124 YAHVEH CHRIST. 

We have said that the great burden of the 
cry of the Prophets is, " Sin ! " " Sin ! " But it 
is not so much a transgression of the Law, as a 
transgression of the relation of affection, which 
they set forth. Ingratitude is the great crime of 
the People. The Deliverance and the Name 
of Yahveh is constantly appealed to, and con- 
trasted with the iniquities of Israel. 

Yahveh Himself mourns over this ingrati- 
tude, and pleads with His people. The prophe- 
cies are full of such passages. " Come now 
and let us reason together, saith Yahveh." 

" What more could have been done to my 
vineyard that I have not done in it ? " 

" I have nourished and brought up children, 
and they have rebelled against me." 

" The ox knoweth his owner, and the ass his 
master's crib, but Israel doth not know, my 
people doth not consider." 

" Oh earth, earth, earth, hear the word of 
Yahveh ! " 

And yet though they have trampled upon 
the relation of Deliverer in which Yahveh 
has been " known" to them through all their 



PROCLAIMED BY THE PROPHETS. 125 

History as a nation, that name is still held out 
as a pledge and a prophecy of future Deliver- 
ance from the bondage of Sin> 

And now the coming Deliverer is the great 
theme of Hope and prophecy, set forth in con- 
tinual contrast with the dark citations of 
Israel's iniquity. 

These transitions are found on every page of 
prophecy. Israel has trampled under foot the 
memory of the Deliverance of Yahveh, but 
Yahveh will yet triumph in a nearer and more 
spiritual relation, not only over Israel, but over 
the whole Earth. 

We have seen the prophecy to Abraham on 
the side of Humanity. 

" In thy Seed shall all the families of the 
Earth be blessed." 

And to Moses on the side of Divinity, 
" Truly as I live, the whole earth shall be filled 
with the glory of Yahveh ! " 

Along the line of History, the prophecies of 

the Divinity, and of the Humanity of the 

Coming One, have hitherto stood in a measure 

apart. 

11* 



126 YAHYEH CHRIST. 

The great work of the Prophetic Era appears 
to be the interweaving of these two ideas, as a 
preparation for the Coming of the Divine 
Yahveh in the person of the Messiah. 

We now find a continued series of state- 
ments concerning the Divinity and the Human- 
ity of the Coming Deliverer, so interchanging 
the personalities of the two, as to identify ', 
beyond possibility of separation, or essential 
distinction, the two sets of prophecies as relat- 
ing to one person. 

" For unto us a child is born, unto us a Son 
is given." — "" They shall call His Name Im- 
manuel (God with us). He shall be called 
Wonderful, Counsellor, Mighty God, Father of 
Eternity, Prince of Peace." 

Such passages, and those identifying the 
Deliverer of the past with the Deliverer to 
come, abound in, nay, may be said to constitute 
of themselves, the prophecies of the Old Tes- 
tament. 

The mind of the Prophet was filled with the 
conception of Yahveh, — as upon the throne 
of the universe, — as walking the circle of 



PROCLAIMED BY THE PROPHETS. 127 

the heavens, — as dwelling in the fullness of 
Glory. 

From that central position, or point of con- 
ception, He is seen as about to interpose His 
own arm of Salvation, to bring Deliverance to 
man. 

Then he appears upon earth as " the Man of 
Sorrows," "stricken and afflicted," "despised 
and rejected," " acquainted with grief," 
" pierced," " making his grave with the 
wicked." 

Again, bursting the bars of death, He rises 
and reigns as Messianic King, — whose domin- 
ion is an everlasting dominion, which shall not 
pass away, and his Kingdom that which shall 
not be destroyed, — and in the full glory of 
whose reign, even upon the bells of the horses, 
shall be inscribed 

Holiness to Yahveh. 



CHAPTER VII. 

COMPLETE IN CHEIST. 

And He came. The long-expected Deliv- 
erer, the Sovereign, came suddenly to His 
Temple, — yet heralded by Angels and pro- 
claimed by His Messenger. He came to " His 
own," — "to the lost sheep of the house of 
Israel." He who had aforetime sent His 
prophets with " Thus saith Yahveh," — Him- 
self now brings the message of Deliverance 
from Sin. 

Yahveh in the person of Christ speaks on 
earth. 

Yahveh, He who will be, becomes Christ, 
the Anointed, the Messiah. But the eyes 
of the nation are holden, that they know Him 
not. 

His very name, veiled in superstition and 



COMPLETE IN CHRIST. 129 

represented by a false and foreign word, is in- 
deed " incommunicable " to their blinded hearts. 

Yet, some among them receive and know 
Him. To this the Apostle John testifies. 
John xii. 

" These things said Esaias when he saw His 
Glory, and spake of Him" (Christ). 

Now this is the Glory which Esaias saw. 

Is. VI. 
" I saw the Sovereign sitting upon a throne, 
high and lifted up! and His train filled the 
Temple. Above it stood the Seraphim, . . . 
and one cried unto another, saying, 
" Holy, holy, holy, Yahveh of Hosts ! 
The whole earth is full of His glory ! 
" Then said I : Woe is me ! for mine eyes 
have seen the King, Yahveh of Hosts!" 

The above may stand as an illustration of 
the manner in which the New Testament 
writers refer to the Hebrew Scriptures as 
speaking of Christ. 

To cite the numberless instances would be 
superfluous. 



130 YAHVEH CHRIST. 

Their great aim appears to be to identify 
Christ, the Messiah, with Yahveh of the Old 
Testament. 

Thus, they affirm : 

That Isaiah saw the glory of Christ, and 
spake of Him. 

In Isaiah it is the glory of Yahveh. 
. That Christ was the leader of Israel in the 
wilderness. 

In the narrative of their wanderings they 
were led by Yahveh. 

That Moses preferred the reproach of Christ 
to the treasures of Egypt. 

In Exodus it is Yahveh, for whom he 
endures all things. 

That, at the giving of the Law, the voice of 
Christ shook the earth. 

In Exodus it is the voice of Yahveh. 

That the spirit of Christ spake by the 
Prophets. 

The Prophets themselves refer their utter- 
ances to the spirit of Yahveh. 

This breadth of reference in the New Testa- 



COMPLETE IN CHRIST. 131 

ment writers to Christ, as pervading the His- 
tory of the Old, cannot be explained on the 
ordinary view. 

So also their references to passages in the 
Psalms and Prophets, as prophetic of Christ, 
appear often quite indiscriminate and incom- 
prehensible on the narrow methods of interpre- 
tation prevailing at the present day in the 
Christian Church in respect to the Christ of 
Old Testament History. 

And yet there is a strong under-current of 
feeling, that the mystery of Christ, as related 
to that History, is not solved. 

The pressure of the facts above set forth, — 
the continual identification by the Apostles 
of the New Testament Christ, with the Old 
Testament Yahveh, — has compelled the adop- 
tion by many, of the theory rather than the 
belief that the " Jehovah Angel " was Christ. 

It is no new thing to assert that Christ ap- 
peared in the form of " the Jehovah Angel " to 
His ancient people. 

It is safe to affirm, however, indeed it cannot 
be denied, that no distinction of persons can be 



132 YAHVEH CHRIST. 

maintained between " Jehovah " and " the 
Jehovah Angel " of the Old Testament, or 
between Yahveh, and Malak Yahveh. They 
are continually interchanged, in such a manner 
as to exclude the possibility of distinction, ex- 
cept on the ground of " a manifested presence." 
As an instance, vide Ex. 3 : 2 — 7. 

When Yahveh appears to man, or gives any 
visible sign of His presence, that visible sign or 
appearance, is called Malak Yahveh, or Mes- 
senger Yahveh. 

This " manifestation," " messenger," or " An- 
gel," as a man walks and talks with Abraham, 
as an Angel wrestles with Jacob, communes 
face to face with Moses, is seen in the heavens 
by the Elders of Israel. 

The pillar and the cloud also were the visible 
signs of Yahveh's presence to the Israelites in 
the wilderness, leading them in their wander- 
ings; each was to them in turn, Malak Yahveh, 
and out of the glory and out of the cloud was 
heard the voice of Yahveh, when He spake 
with Moses. 

Malak Yahveh, then, is the first manifesta- 



COMPLETE IN CHRIST. 133 

tion of Yahveh to Humanity, and the prepara- 
tion for that more wonderful revelation of 
Himself to the world, as the Messenger of 
the New Covenant, of which great future 
manifestation, the name Yahveh is itself a 
Prophetic Memorial. 

Not only in this* special manner do the Apos- 
tles assert the identity of Christ with Yahveh, 
but they assume that identity as an established 
fact, by attributing to Christ, in His final com- 
ing and Kingdom, all the glory and dominion 
everywhere throughout the Old Testament 
ascribed to Yahveh. 

The arguments also, by which they estab- 
lished the Divinity of the man Christ Jesus, 
are always Historical arguments. 

Beginning at the Creation, they affirm that 
the same Being who laid the foundations of the 
earth, and who manifested Himself to the 
ancient Church from time to time along the 
line of its History, appeared in the person of 
Christ on earth. 

They do not begin with His Humanity, and 
add on names and attributes to prove Him 
12 



134 YAHVEH CHRIST. 

Divine. They begin with His Divinity, which 
Divinity, or Divine Personality, they declare 
superintended the world from the Beginning, 
manifested itself from time to time in History, 
and finally appeared on Earth as the Messiah. 

In the Apostolic view, then, the manifested 
presence of Christ began at the very foun- 
dation of the Church, — the transient and vary- 
ing forms by which He appeared to His ancient 
people, preparing them for the more permanent 
and universal manifestation of Himself in the 
person of the great Malak Yahveh — Christ, 
the Messiah. 

Thus, they declare in the most absolute 
manner, the identity of Yahveh, the Founder 
of the Jewish Church, with Christ, the Great 
High Priest, who, by the sacrifice of Himself, 
abolished the merely legal and representative 
ordinances, and completed the Dispensation 
Which He instituted. 

This Completed Dispensation, is set forth in 
the New Testament, as a great Historic Fact 
and Unit containing from beginning to end the 
revelation of the work of Christ in the world, 



COMPLETE IX CHRIST. 135 

no one part of which can be comprehended 
without the other, and of which, One Divine 
Person, under the successive names, Yahveh 
and Christ, constitutes the sublime unity. 

But here it may be asked, If these things are 
so, where is the Doctrine of the Trinity ? The 
relation of Father and Son? Of God, and 
Mediator between God and man ? 

Before this question can be answered, it is 
necessary to set forth the distinctions every- 
where preserved in the original of the Hebrew 
Scriptures in the names of God, no shadow of 
which distinction appears in our Translation. 

"We find three great names used by the Old 
Testament writers. 

Elohim, Adonai, and Yahveh, or "Jehovah." 
These names, as we have said, are everywhere 
distinct in the original, yet interchange under 
the relations of the work of Deliverance and 
Redemption. 

Elohim and Yahveh are the two distinctive 
names of the Old Testament. Adonai, " Sov- 
ereign," is a title expressive of Governmental 
Relation, and takes the place of either Elohim 



136 YAHVEH CHRIST. 

or Yahveh, according to the circumstances, or 
the feeling of the writer. 

Elohim, " God," "whom no man hath seen at 
any time," a name infolding all the attributes 
of God, as opposed to mart) stands "in the 
Beginning," as Creator of the universe. 

" In the Beginning Elohim created the 
heavens and the earth." 

This Elohim is a remarkable word. It is the 
title of the One God, as contrasted with 
Polytheistic ideas. 

Yet this term is a plural noun, appearing 
everywhere as the subject or nominative of 
verbs in the singular. This noun, standing 
thus in the plural number, and nominative to 
verbs in the singular, is also used as infolding 
distinct personalities, as in this remarkable 
case: 

" And Elohim said, Let us make man in our 
image, according to our likeness." 

Yahveh, or Yahveh Elohim, is a name of 
Relation. It is a name, as we have shown, 
growing out of the expectation of Humanity, 
in view of a Divine Promise. 



COMPLETE IN CHRIST. 137 

He who gave the promise, adopted its name, 
and entered into a relation of Affection with the 
Race. 

This name, originating in human want and 
need, having a human History and growth, 
and yet representing a Divine Promise, was 
fitly chosen as foreshadowing the incarnation of 
the Divine person who assumed it to Himself, 
and proclaimed it as His Memorial Name. 

Yahveh Elohim also assumes all the attri- 
butes of Elohim, and makes use in two in- 
stances of the plural form to which we have 
alluded: 

" And Yahveh Elohim said, ' Behold the 
Man is become as one of us, to know good and 
evil.' 

" And Yahveh said, . . . ' Let us go down, 
and there let us confound their language.' " 

Thus Elohim by derivation and use is a 
• term expressive of Power, and represents the 
Object of Awe and Reverence, standing at the 
Head of the Universe. 

Adonai, " Sovereign," expresses a relation of 
Dominion. 

12* 



138 YAHVEH CHRIST. 

Yahveh represents a relation of Deliver- 
ance and Affection. 

We are now prepared to consider Histori- 
cally the questions" before asked: 

In this view where is the Doctrine of "the 
Trinity?" The relation of "Father" and 
" Son ? " Of « God," and " Mediator between 
God and man ? " 

The Historic facts with respect to the Divine 
Personalities set forth in the Scriptures are 
these . 

Elohim, the God. of Power, appears first as 
Creator, and in speaking, uses a form of ex- 
pression implying the existence of other Per- 
sonalities on an equality with Himself. 

Yahveh Eloh2m enters into relation with 
man, assumes all the attributes of Elohim, and 
maintains a special superintendence over the 
Race. 

Yahveh Elohim also uses the plural form in 
speaking, implying the existence of other Per- 
sonalities on an equality with Himself. 

And yet these names are continually inter- 



COMPLETE EST CHRIST. 139 

changed iu such a manner as to produce the 
impression of Unity. 

Coming to the Psalms and the Prophets, 
however, the distinctions are more apparent. 

Two Divine persons are represented — some- 
times The One, as commissioning, sending, and 
sustaining The Other, who is looked upon as sent. 

More often, however, the Divine Speaker 
identifies with Himself a Person invested with 
all the attributes of Divinity, who is represented 
as a suffering Messiah, and also as a Trium- 
phant and reigning King. 

The ground for distinction in personalities 
is thus laid in the Old Testament. 

Except for the comparatively few instances, 
however, in which a Divine Speaker, other than 
Yahveh Elohim appears, Yahveh is " the One 
God " of the Hebrew Scriptures. 

That other Speaker, "whom no man hath 
seen at any time," stands in a relation to the 
Old Testament Yahveh as sending Him, and 
sanctioning His work, like that of the "Father" 
in the New Testament, to " the Son." 

In the course of the Prophecies, when Yahveh 



140 YAHVEH CHRIST. 

Elohim is looked upon as " leaving heaven," 
and so as in a measure " parted off " from 
the full glory of Divinity, the name Yahveh 
is, in a few instances, assumed by another 
Divine Speaker, who takes the place of Yahveh 
in the heavens, and by adopting His name, 
expresses His own participation in the work of 
Deliverance and Redemption, at the same time, 
maintaining in the world, the idea of a Divine 
Deliverer still at the Head of the Universe. 

When Yahveh appears upon Earth as the 
Messiah, and by His incarnation becomes "our 
elder brother," He bears another Name, Christ 
" The Anointed," and is called " The Son." 

A joint interest in the one object of the 
economy of this world is also in the New Tes- 
tament expressed by the terms " Father " and 
" Son " as distinctive of the Divine personali- 
ties engaged in the work,- as in the Old Testa- 
ment that idea is conveyed by an interchange 
of the Name of the Deliverer, Yahveh. 

We have seen the origin and History of the 
Name Yahveh, in the Old Testament. 

We have alluded also to Superstition and 



COMPLETE IX CHRIST. 141 

false Philosophy, as so blinding the hearts of 
the Jewish nation, that when the great Mes- 
siah, Yahveh, in the person of Christ, ap- 
peared on earth, they knew Him not. 

Yahveh, the original Name of the Promise, 
being veiled in Superstition, and its meaning 
lost, we find the Expectation of the World 
represented by a new term. 

The Hebrew people now (before the Coming 
of Christ), in common with the rest of the 
civilised world, have adopted a new language. 

In that language, which, spreading from the 
great centre of Ancient Philosophy and Art, 
merged all nationalities in one common tongue, 
Tlie Expectation of the World is represented by 
a term, adapted through the medium of this 
universal language to the comprehension not 
of one nation only, but of the whole world. 

This term is in familiar use as representing 
the expected Messiah. 

It is a Greek word, the precise equivalent 
of the old Hebrew Yahveh, and its Historical 
origin and growth are in a measure parallel. 

Ho Erkom'exos (The Coming One, or He 



142 YAHVEH CHRIST. 

who is to Come) represents again not the ex- 
pectation of a Nation^ but of the world. 

Thus, John, hearing the fame of Jesus, sent 
unto Him two disciples, with this question : 

"Art thou 'Ho Erkom'enos ' (The Coming 
One), or look we for another ? " 

"We shall find this term adopted by the risen 
Saviour, and given through John, in Revelation, 
as a watchword to His Church, directing their 
expectation again, to His Second Coming. 

Thus the promise of the Ancient Name 
Yahveh having been fulfilled, another term in 
another language has arisen, to be adopted and 
proclaimed to the world, as the equivalent of 
the Memorial Name Yahveh, the design of 
both being to keep alive in the mind the great 
idea, " Behold, I come ! Watch ! " 

We have seen the foundation for a distinc- 
tion of Personalities, laid in the very beginning 
of the Old Testament, gradually becoming 
more and more developed, till in the New Tes- 
tament it is made prominent in the relation of 
"Father" and « Son." 

Throughout the Epistles the distinction is in 



COMPLETE IN CHRIST. 143 

a great measure preserved by the terms 
"Theos," "God," and « Kurios," "Lord," as 
applied to " Father " and « Son ; " " Theos," 
however, often standing for the plural Per- 
sonality. " Kurios " is also sometimes inter- 
changed with " Theos." Almost uniformly, 
however, throughout the New Testament it is 
a term applied to Christ. 

It is a little remarkable that the term " Lord," 
through the Greek of the Old and New Testa- 
ments, is made to represent first Yahveh, 
and then Christ, if there is no design of iden- 
tifying the two. 

For, from the very Beginning to the End, 
" Christ " is thus made to appear as " Kurios," 
« Lord," to the glory of God the " Father." 

The necessary inference from the foregoing 
Historical investigation seems to be the follow- 
ing: 

He who appears in the New Testament as 
" God " the " Father," and of whom Christ de- 
clares : " No man hath seen God at any time, 
the only begotten Son, who is in the bosom 
of the Father, He hath declared Him," who 



144 YAHVEH CHRIST. 

in the epistles is spoken of as " Theos," no- 
where in the Old Testament appears as a dis- 
tinct Personality, save as appointing and sanction- 
ing the work of Yahveh Elohim. 

Yahveh, or Yahveh Elohim, enters into 
relation with man, — walks with him in the 
Garden, — communes with the Patriarchs, — 
delivers from bondage, — proclaims the Law, — 
sends His Prophets, — comes to His own, — is 
rejected and crucified, — ascends into glory, — 
and will come again to judge the quick and the 
dead. 

Zech. xn. 
***#*« S a i t h Yahveh, 
Who stretcheth forth the heavens, 

And layeth the foundations of the earth. 

****** 
They shall look upon Me, whom they have pierced 
And shall mourn." 

Revelation, 1 : 7—11; 22: 13. 

" Behold He cometh with clouds ! and every 
eye shall see Him, and they also which pierced 
Him, and all kindreds of the earth shall wail 
because of Him: . .... I am Alpha 



COMPLETE IN CHJIIST. 145 

and Omega, — the Beginning and the End, — 
the First and the Last, — He who is, and who 
was, and (Ho Erkom'enos) who is to come ; 
the Almighty (Heb. El Shaddai)." 

Here Christ announces Himself as El 
Shaddai, " the Almighty," — as Alpha and 
Omega, the Beginning and the End, the First 
and the Last, who began of Old the work of 
the world's Redemption, and who will com- 
plete that work at the final Judgment. 

These terms standing thus at the close of a 
completed Revelation of the work of Redemp- 
tion, bringing together in one person, all the 
names under which the Divine Nature had 
revealed itself to man from the very beginning 
of that work to its end, seem emphatically to 
enforce the interpretation, to the exclusion of 
any other, that the speaker, Christ, is the only 
Person who has taken upon Himself that work, 
from the Beginning to the End of Time. 

The idea prevailing among commentators 

that the proposition, " Who is, and who was, 

and who is to come," is to be metaphysically 

interpreted as expressing " Eternity of Being," 

13 



146 YAHVEH CHRIST. 

is founded solely upon tne supposition that it is 
the Apocalyptic expansion of the " I am " in- 
terpretation of the name "Jehovah," or Yahveh, 
in Ex. 3 : 15. 

But this rendering of the name Yahveh has 
been shown to be without foundation either in 
Exegesis or History. 

Consequently the passage under considera- 
tion must be looked at as standing by itself. 

In so considering it, we find that the very 
terms of the proposition exclude the metaphys- 
ical rendering, since the Greek would require 
"who is, and who was, and who will be" 
instead of "who is, and who was, and w x ho 
will come," Ho Esom'enos, instead of Ho 
Erkom'enos, — as appears from the usage of 
Clemens Alexandrinus, in his comments upon 
the name "Jehovah," — from the inscription on 
the Saitic Temple of Isis, mentioned by Plu- 
tarch, — and from the well-known formula ex- 
pressing the eternity of Jupiter, quoted by 
Pausanias,- — in all of which Ho Esom'enos, or 
its equivalent, stands as the last clause of the 
proposition. 



COMPLETE IN CHRIST. 147 

The New Testament use of the verb, " to 
come," needs no discussion. 

It appears from these references that " Eternity 
of Being " was an idea familiar to the mind of 
Paganism as expressing its Philosophic con- 
ception of a Great First Cause; as such it may- 
be said to be a " necessary " idea of the mind. 

There is a natural tendency in the specula- 
tive religious mind to " abstract " from the idea 
of God all qualities relating Him to man. 

The ivhole aim of Revelation, apart from the 
" I am " interpretation of Ex. 3 : 15, appears to 
be, to counteract this tendency by presenting 
the idea of a God, in relation to Humanity. 

It is certainly reasonable to suppose, there- 
fore, that He who took upon Himself the " form 
of a man," would also reveal Himself under the 
limitations of time as related to the duration 
and destiny of the world He came to save. 

We have stated that Ho Erkom'enos was in 
familiar use as representing a Coming Mes- 
siah. 

As such it is adopted by Christ as the 
watch-word of His Second Coming, 



148 YAHYEH CHRIST. 

Yahveh, the Promise of the First Coming, 
is fulfilled, and yet Yahveh, the Memorial 
Name, still remains in its equivalent Ho Erkom'- 
enos. 

Thus Yahveh, "Jehovah" (He who will Be) 
of old, came according to His promise. 

He was, and is, and to us still He is to 
come. 

He is to us Yahveh (He who will Be). 

He is, Ho Erkom'enos (He who will Come). 

Of Ho Erkom'enos it is written : 

" Behold He cometh with clouds, and every 
eye shall see Him ! " 

Even so, — Come, — Yahveh Jesus! 



CHAPTER VIII. 

A NEW CHRISTOLOGY. 

Christology is the Scriptural doctrine of the 
Person and Kingdom of Christ. 

Hitherto, human interpretation of the Divine 
teaching in respect to the person and work of 
the Deliverer, has left much of that teaching 
an unexplained mystery. • 

As we have shown, it fails to account for 
the manner in which the New Testament 
writers refer to the Hebrew Scriptures as en- 
forcing the claims and explaining the work of 
Christ. 

There is an unhesitating freedom and bold- 
ness, also, in their citations of passages, as con- 
taining Messianic predictions, which sometimes 
even an ingenious spirit of accommodation 
finds hard to harmonize with the present narrow 
13* 



150 YAHVEH CHRIST. 

and fragmentary views of the Christology of 
the Old Testament. 

The facts presented in the foregoing pages, 
however, give a new aspect to that science. 

In their light, Christ is seen to be "the 
beginning" as well as the "ending," "the 
Alpha " as well as the " Omega," of the 
World's History. 

Thus Revelation becomes a sublime and 
simple story of The Deliverer, and of his 
work in the world, from the first to the second 
Paradise ; the Unity of the Divine and majestic 
drama being found in the Person of the Deliv- 
erer, and the End for which He wrought. 

In view of a Unity like this, the mind cannot 
vacillate in respect to the object of its faith 
and worship, as it is prone to do, in conceiving 
of the government and care of the world, as 
transferred, at a particular time, from one Di- 
vine person to another. 

That God " the Father" should have been the 
special superintendent of an introductory, and 
therefore subordinate portion of the Divine 
scheme, and at a given time should have 



A NEW CIIRISTOLOGY. 151 

retired from such relation to the race, is a 
view, to say the least, appearing to fail in that 
unity which the mind naturally craves. It 
seems, also, out of harmony with the exaltation 
by Christ of "the Father," as inapproachable, 
save through Him " who is the brightness of 
His glory, and the express image of His Per- 
son," and to whom all power is given in 
Heaven, and upon Earth. 

A not uncommon conception of " the Father," 
is that of "the God of the Old Testament" as 
Lawgiver, in a state of continued anger toward 
the Human Race, in consequence of their trans- 
gression of " the Law." 

This state of anger, being insensibly trans- 
ferred from the violation of the law as a cause, 
to the character of the Lawgiver, as an inherent 
attribute of that character, He is conceived of 
as only " placable " through Christ, who as a 
propitiating Mediator redeems and saves the 
otherwise lost world. 

Thus between " Christ " and " the Father," a 
u - diversity " is necessarily supposed to exist, 
adapting each to His own peculiar relation of 



152 YAHVEH CHRIST. 

" Lawgiver " and " Mediator ," and to the extent 
of that diversity a unity becomes impossible. 

So long then as two Divine persons are con- 
ceived of as dividing the history of the world, 
representing, the one, "condemnation," and 
the other, " forgiveness," it is hardly possible to 
see in either separately " all the fullness of the 
Godhead," since the union of both ideas in one 
person seems essential to that conception. 

This Partition of the Divine scheme, with 
its two representatives, may account in a 
measure for the contempt into which the Old 
Testament has fallen in some quarters, al- 
though it is difficult to see how any candid 
student of its history can find only "a Jehovah 
jealous and angry," even under the old view 
of that Name. 

How utterly different, however, how sublime 
and overwhelming the interest which pervades 
its pages, when it is seen to be the Revelation 
of Yahveh the Deliverer! — of Him, "who 
now once, in the end of the world (literally, 
Dispensations), hath appeared, to put away sin 
by the sacrifice of Himself." 



A NEW CHRISTOLOGY 153 

Revelation studied thus Historically rather 
than Doctrinally, becomes, from Genesis to the 
Apocalypse, all order, progress, and consis- 
tency. 

The course of preparation, the mode of man- 
ifestation, and the character displayed by the 
Divine Superintendent of the Jewish Economy, 
is se?n to be wonderfully adapted to precede 
and introduce the Great Historic Fact of His 
Incarnation. 

Having revealed Himself as " Divine," as 
" God," He at last, in completing that dispen- 
sation, stands upon Earth, and declares, that 
He " came down from heaven," to manifest 
" the Father " unto men. 

This declaration of " the Father " by Christ, 
is the highest and the latest phase of Revela- 
tion, and the one, for the reception of which, 
the world, from its very foundation, had been 
in a course of training. 

How out of harmony with "the Father," as 
thus revealed by Christ, is the " I am that I am" 
rendering, given to the declaration in Exodus ! 

And yet, upon this very interpretation hangs 



154 YAHVEII CHRIST. 

the whole doctrine of the God of the Old Tes- 
tament as differing in character from the Christ 
of the New. This taken away, all else is beau- 
tifully consistent. Yahveh appears everywhere 
the Christ of the Old Testament. Not even 
the tenderness of John exceeds that of Moses 
and Isaiah in declaring the word of Yahveh. 

So also the character of Christ as Judge, in 
his stern condemnation of persistent wicked- 
ness, is in perfect keeping with that of the 
Lawgiver and Ruler of Israel of Old, who by 
the mouth of His prophets uttered woe against 
all workers of iniquity. 

Again : The Kingdom of Christ as set forth 
by the Apostles is identical with that pro- 
claimed by the Prophets as the future Kingdom 
of Yahveh. 

Without attempt at explanation, or hint at 
any species of accqjnmodation, they transfer to 
Christ all the predictions inevitably associated 
in their minds with the Kingdom of Yahveh. 

In the Apocalypse the veil is lifted from the 
last act of the great drama of the struggle 
between the Powers of Good and Evil. The 






A NEW CHUISTOLOGY. 155 

Deliverer triumphant is seen crushing the 
head of the Great Adversary, the Old Serpent, 
who in putting forth his utmost efforts, but 
wounds the heel of his Victor. 

To find an explanation of this Apocalypse, 
we are driven to the very first chapters of the 
Old Testament, where we see the first Act of 
the Drama recorded, and the two Opponents 
introduced, whose struggles for ascendancy 
constitute the unity of the intervening history. 

The very last chapters of the Apocalypse, as 
if to perfect this Unity, return to the images of 
the first Paradise, " the Garden," " the Tree of 
Life," in the description of the restored Para- 
dise, in view of which restoration, also, the 
Church of the Redeemed is represented as 
calling upon Ho Erkom'enos (He who will 
Come) to come quickly, even as outside the 
first Paradise, the ancient world called upon 
Yahveh (He Who will Be) to come and 
restore. 

Indeed the whole Apocalypse may be looked 
upon as a prophetic expansion and fulfilment of 
the first great Messianic prediction or Promise : 



156 YAHVEH CHRIST. 

" He shall crush thy head and thou shalt wound 
His heel.' 4 

Could any Unity be more perfect, — more 
transcendently divine ? 

And how can it be accounted for, on any 
other supposition than that of a Revelation, 
Divinely superintended from the very begin- 
ning to its close ? 

In this unity of the Historic facts of "Revela- 
tion, there is a vitality and power, fined to 
awaken enthusiasm in the most indifferent, and 
to fill with hope the most desponding. 

If new life is to be infused into the present 
apparently torpid phase of Christianity, and 
we know new life must be infused before it can 
triumph in the straggle with the powers of 
darkness and of this world, it will come, we 
believe, so far as human agency is concerned, 
through a more thorough apprehension and 
exhibition of Historic unity, in the purposes and 
acts of the Divine Leader and Conqueror in 
that struggle. 

That the identification of the Lawgiver with 
the Mediator as one person, appeals more 



A NEW CHRISTOLOGY. 157 

potently to the affections than any other view, 
cannot be denied. 

It also bridges over the great gulf generally 
conceived to exist between the Old and New 
Testaments. 

He who talked with Adam, and made a 
covenant with Abraham, having instructed His 
people through "the Law" (torah, or "Law," 
in Hebrew meaning " instruction "), and having 
filled out the Spirit of that Law in person upon 
earth as an example of " the good " as opposed 
to "the evil," — died, — that He might become 
the Captain of a Redeemed Host, " and unto 
them who look for Him, He mil appear the 
second time, without sin, unto salvation." 

The two dispensations are thus formed into 
a connected whole, of which the one is intro- 
ductory to, and completed by the other, — the 
great central fact of the world's History, — the 
Death of Christ, — fulfilling all the types, and 
dispelling the shadows, of the first prophetic 
division of the great economy of Redemption. 

With a perception of the demands of the 
Law, in the light of a Unity like this, comes a 
14 



158 YAHVEH CHRIST. 

spontaneous recognition of the fact that we are 
" not under Law, but under Grace ; " that He 
who condemns, — Christ our Judge, — " is Christ 
that died, yea, rather that is risen again, who is 
even at the right hand of God, who also maketh 
intercession for us." 

The Law is thus impressed with tenfold 
force through. the principle of Love. 

But the life-giving power of this view lies 
preeminently in the fact, that it presents the 
God of History as a Personal Being. 

The Affections demand a personal object. 
They cannot be moved by abstractions, — but 
only as they are moved can Christianity make 
progress. God as a personal Being, then, re- 
lated to the race, and acting in History, is the 
proper object of affection. 

In this mode of presentation there is a way 
to the hearts of men which, on principles of 
mental analysis, can be shown to be open in 
no other direction. 

These principles have been already indi- 
cated : namely, that " the affections " demand a 
personal object, while " the Intellect," from its 



A NEW CHRISTOLOGY. 159 

very nature, can nave for its object only " ab- 
stractions" 

In this simple, but broad distinction we may 
find the reason for a prevalent skepticism in 
regard to the God of History. 

The tendency of mere Intellectual culture 
being to keep " the Intellect " in advance of 
"the affections," the affections become in a 
measure dormant, and the want of a personality 
upon which to fasten, or of God as a Father of 
Spirits, is not felt, while God, as a Great First 
Cause, is acknowledged to be a philosophic 
necessity. 

The Intellect therefore substitutes its own 
object, an abstraction, and so the mind, 
divorced from the heart, sees enthroned at 
the head of the universe, not a person but 
a Law, 

Hence the real doubt, or practical oblivion 
and denial of the works of the God of History, 
His workings .being the outgoings of an intel- 
ligent plan, outlined and unfolded by a Per- 
sonal Actor. 

The Intellect, with its enthroned abstraction, 



160 YAHVEH CHRIST. 

or " Law," disguised, but not altered in nature 
by being called a person, finds no such Per- 
sonal Actor in its generalizations. 

Miracles, therefore, or any disturbing inter- 
ruptions of whatever may have been exalted 
into assumed Historic Law, are felt to be dis- 
composing, uncalled for, not to say absurd; 
and so the Philosopher, speculating God out of 
History, and kneeling to some " absolute idea " 
of his own making, becomes practically athe- 
istic. 

A true mental culture, however, finds no 
such dreary end. Giving to the affections their 
due place, it demands in History a personal 
God. It perceives that want satisfied in Reve- 
lation. The affections coinciding with the 
perception result in Faith, or a practical belief 
in a personal God. 

Faith then becomes to the mind, what sight 
is to the eye, — it holds the affections to their 
true object, puts reality for abstractions, and 
restores to History her exiled King. 

Thus, the Believer, and not the Skeptic, is 
the true Philosopher. 



A NEW CHRISTOLOGY. 161 

The Divine Head of the Church has been one 
throughout all ages. 

Here, then, is the basis of a true Catholicity, 
and the rallying point for divided sects : — 
" One Lord," the Deliverer in the Old, and 
the Redeemer in the New Dispensation; — 
" One Faith," in His Deliverance and Redemp- 
tion, — " One Baptism," into His Death, and to 
the mighty and all embracing " Name " of 
u Father, Son, and Holy Spirit; " —the " One 
God and Father of all," whom He has revealed 

— Elohim, — who, in the Beginning, created the 
heavens and the earth, "who is above all, and 
through all, and in us all." 

Thus we have a complete unfolding of the 
plural Personality and Divine Unity of Elohim 

— God — of that great and solemn Name, 
which, with its infolded attributes, stands in an 
opening Revelation, at the head of the Universe 

— a Name of power, of distance, and of 
mystery. 

How has this revelation been effected ? 
Through what process of training have the 
great facts of a Divine Incarnation, and the 
14* 



162 YAHVEH CHRIST. 

Fathership of Elohim been wrought into the 
mind of the Race ? 

That which no human mind could conceive 
as possible, has been accomplished through the 
Mediatorship of Him " who was in the Begin- 
ning with God, and who was God." He who 
thus was Elohim, taking upon Himself the 
name of the promise, — - Yahveh, — " He "Who 
will Be, n with which name was associated in 
the minds of the Fathers of the Race, the ex- 
pectation of a Human Deliverer, revealed Him- 
self to man under the prophetic Name 

Yahveh Elohim, 
thus uniting the two ideas : 

Yahveh and Elohim. 
Human Deliverer and God. 

The Divine Person thus uniting in Himself 
these two ideas, by repeated manifestations, 
declarations, and prophecies, first of the one, or 
the side of Divinity,, and then of the other, or 
the side of Humanity, and again by a union 
of the two, prepared the world to receive the 
wonderful Fact of a Divine Incarnation. 

These alternations of a Divine personal 



A NEW CHRISTOLOGY. 163 

manifestation, throughout the first ages of the 
world, are constant, and rapidly successive. 

Yahveh appears in a human form, and 
enters into familiar intercourse with man, — 
ag:iin ascending, He speaks from Heaven as 
God, — descending, again makes Himself 
known by some visible, tangible token of His 
presence. These manifestations being accom- 
panied from time to time, by Messianic decla- 
rations or promises, becoming at every step 
more and more distinct. 

As the world advances, Prophecy, broaden- 
ing and unfolding, takes the place of that per- 
sonal intercourse, by means of which Yahveh 
led by hand the early childhood of the Race, 
and He who was the friend of Abraham, then 
the Deliverer of Israel, rises into the Universal 
Sovereign of the Prophets, arrayed against 
wickedness, promising a personal interposition 
in behalf of man, and declaring for Himself a 
universal triumph in the end, over all opposing 
forces of evil. 

This full assumption of Divinity, throughout 
the era of the Prophets, precedes and introduces 



164 YAHVEH CHRIST. 

that greatest of all manifestations of Yahveh, 
— His appearance in the world as the long- 
looked for Human Deliverer, — Christ, — the 
Messiah, — who, coming as Man, yet declared 
Himself God, asserting the Fathership of 
Elohim, — God, — of whose glory He Himself 
had been partaker, and from whom He pro- 
ceeded forth, — who came explaining the nature 
of that kingdom destined to prevail upon 
earth, and claiming it as His own ; — who, hav- 
ing conquered Sin, and that "last enemy," 
Death, thus delivering those "who through 
fear of Death, were all their lifetime subject to 
bondage," — returned to His Heavenly place, 
to His Father's House, to the fellowship 
of Elohim, leaving His followers, from whom 
He ascended, gazing upward after Him into 
Heaven, lost in the contemplation of His Glory. 

But while tfoey thus looked steadfastly 
upward, behold two men stood by them in 
white apparel, who also said : 

" Ye men of Galilee, why stand ye gazing 
up into heaven ? This same Jesus who is 
taken up from you into heaven, shall so come 



A NEW CHRISTOLOGY. 165 

in like manner as ye have seen Him go into 
Heaven." 

From that moment, the Divinity, or essential 
Deity, of the Lord and Saviour Jesus Christ, 
is their all-absorbing thought, and their con- 
trolling and inspiring theme. 

From that moment also, not knowing " the 
times and the seasons," they are constant 
watchers for that " coming again " of the risen 
Saviour, foretold by the men in white apparel, 
which future personal manifestation would be 
the signal of the triumphant completion of His 
work. 

But the Revelation to John in the Isle of 
Patmos sets the final seal of Divinity upon the 
human life of Jesus, and unites with the cen- 
tral Elohim, — God, — that lowly Saviour who 
had walked with His disciples on earth. 

There He is beheld as the " Ancient of Days " 
seen in the vision of Daniel, as God Almighty, 
the Lamb in the midst of the Throne, as the 
final Judge of all the world, whose voice once 
shook the earth, and once again will shake not 
the earth only, but the heavens., — and who 



166 YAHVEH CHRIST. 

leaves with His Church the parting watch- 
word: 

" Behold I come quickly ! " 

In the Apocalypse also, the central Elohim, 
"Theos" or God, — in relation to "the Re- 
deemed," is spoken of under the attributes of 
the Mediator, even as the Mediator upon earth 
assumes the attributes of Elohim, — God. 

And the Mediator is revealed as reassuming 
His place at the Head of the universe in return- 
ing to the central Elohim, or God. 

For the Lamb is seen in the midst of the 
Throne — even the " Great White Throne " of 
Elohim, of "Theos," — of God — from which, 
and from the face of Him that sitteth thereon, 
the earth and the heaven flee away, before 
whom also the Judgment is set, and the books 
are opened. 

So " we shall all stand before the Judgment 
seat of Christ," — who thus is Elohim, — who 
also is our Saviour, and the Head of the 
Church. 

The Divinity, or essential Deity of Jesus 
Christ ought then to fill the mind of His 



A NEW CHBISTOLOGY. 167 

Church as it did that of the Apostles after His 
ascension, and His last words, spoken from 
Heaven should be the fixed point of thought 
and expectation, from which to look back upon 
His life on earth, and forward to His Promised 
Coming. 

And yet the supernatural facts in the History 
of Jesus should not so absorb the mind as to 
exclude the earnest and diligent study of His 
perfect life and example upon earth; for, in 
this respect He came to be the Light of the 
World, — to teach the brotherhood of man 
under the Fathership of Elohim, — day by 
day, humbly, patiently, perfectly, He did the 
will of that Father whose Son He became, by 
becoming the " elder brother " of Humanity. 

This wonderful and beautiful life of Jesus 
upon earth, thus presents to man a Divine 
ideal for study and imitation. 

So noble and exalted is this study, so wide 
is the field, and so manifold are the forms in 
which the principles of His Divine beneficence 
may be, nay, must be applied by His follow- 
ers, that there has always existed in the Church, 



168 YAHVEH CHRIST. 

side by side with the opposite tendency, an 
element of Humanitarianism, or a tendency 
toward the too exclusive contemplation of the 
mere Humanity of Jesus, — in other words, to 
works without faith, — the extreme of w T hich is a 
denial of the Divinity of Christ, or of a per- 
sonal God in History ; and as a consequence, 
the exaltation of the Individual Man as the 
centre of his own moral life, and the source of 
his own strength in the conflict with evil. 

Such mortal armor, however, will not avail, 
for now, and always, as in the days of the 
Apostles, " we wrestle not with flesh and blood, 
but against principalities, against powers, 
against the rulers of the darkness of this world, 
against wicked Spirits on high," whose Leader 
is the Great Adversary, whom only " the whole 
armor of God " can withstand. 

In such a conflict, therefore, the feebleness of 
unaided man, becomes often at the very outset, 
discouraged, and sinks easily into Indifferent- 
ism, or practical Atheism. 

Again, on the other hand, there exists always 
in the Church, a tendency in the opposite direc- 



A NEW CHRISTOLOGY. 169 

tion — or to such an exclusive maintenance of 
the doctrine of the essential Deity of the 
Saviour, and of His atoning Death, as almost 
loses sight of that part of His Mediatorial work 
involved in His life and example upon earth, — 
in other words, to a " faith without works," 
which being " dead," or without fruit, tends to 
Formalism, the extreme of which is Super- 
stition, and carjjed into action, becomes Fanati- 
cism. 

Thus to the incompleteness of either view, 
according as the one has prevailed in the 
Church to the exclusion of the other, may be 
traced the rise and progress of the opposite 
errors. 

Yet such are the limitations of the human 
mind, and so infinite the breadth of a true His- 
toric Christianity, that it can hardly be won- 
dered at that the History of the Church has 
presented an alternation of these phases. 

The latter, or Theistic, as opposed to the 

Humanitarian phase of Christianity, prevails in 

times of trouble and persecution, when the 

Rulers of the darkness of this world hold sway, 

15 



170 YAHVEH CHRIST. 

and appear to have triumphed, — then the 
Church is driven to call upon a Divine Deliv- 
erer, and delights to behold in the Saviour a 
personal God, who has pledged Himself to be 
its leader in a final triumph over the Powers 
of Evil. 

In such times, also, the Church, (by which is 
meant, of course, the working leaven of Chris- 
tianity in every age,) being «tmt out from 
activity in the world, becomes essentially The- 
istic, and is characterized by great individual 
zeal and fervor of piety. When, however, the 
pressure is removed, and the exigencies of the 
times demand new duties, if it continue in nar- 
row individualism, and refuse to meet the new 
duties of an altered position, persistently hold- 
ing itself aloof from the great questions of the 
age and of Humanity, — then, to the extent of 
that dereliction, its leaven departs, and it be- 
comes inevitably superseded by some other 
phase of a Church never dying, but ever strug- 
gling towards a complete Christianity. 

The former, or Humanitarian phase, is devel- 
oped in times of peace, or of widely diffused 
outward prosperity. 



A NEW CHRISTOLOGY. 171 

Religion, then, losing, in a great measure, its 
contemplative character, occupies itself with 
works of private beneficence, or schemes of 
extended philanthropy. Becoming objective, 
eager, restless, and enterprising, it inclines to 
take " the principles of Christianity " as a motto 
of reform, rather than Christ as a personal 
guide, and tends to become a Christian philan- 
thropy, rather than a true Christianity. 

Aiming, also, to develop and ennoble every 
faculty of man, it enters into each department 
of life, and seeks to bring under its influence 
all that appeals to him as an intellectual and 
moral being. 

In so doing, it is open always to the great 
mistake of exalting means into ends, or to the 
substitution of abstract, ethical laws and rela- 
tions, for that personal Being in whom are all 
the springs of life. 

The tendency of the human mind to the wor- 
ship of abstractions, then shows itself, in enthu- 
siasm for the advancement of the race under the 
Christian ideal, a most insidious form of the 
religion of abstractions, and one to which the 



172 YAHVEH CHRIST. 

philosophic and esthetic mind is peculiarly 
liable. 

Noble and exalted as is such an enthusiasm, 
on the plane of intellectual and moral culture, 
it fails to rise above that plane, if it lose sight 
of the great end of humanity — individual rela- 
tion, through the affections, to a personal God, 
from which relation of personal affection only, 
spring the fruits of an earnest spirituality. 

That the present is a strongly Humanitarian 
age will not be denied. 

But, while such is the character of its activity, 
it still contains within itself, and guards with 
scrupulous vigilance, those cardinal doctrines 
from which spring the double life of Christian- 
ity. Different sects or portions of the Church, 
side by side, hold each other's tendencies in 
check, and add each some necessary element 
of conservatism or progress, thus laying a broad 
foundation for the development of a complete 
Historic Christianity. 

And yet everywhere, in this intellectual age, 
a religion of abstractions has superseded, in a 
great measure, that of the heart or the affections. 



A NEW CHRISTOLOGY. 173 

Christ is preached, rather as part of a great 
system by which man is rendered just with 
God, and the character of God justified to man, 
than as God Himself in History, — as a means, 
rather than as in Himself an end, — the supreme 
object of the affections ; whom knowing, the 
Father is known, and loving, the Father is 
loved, and through whom alone the Father can 
be known and loved, for Christology is the only 
revealed Theology, all else bearing that name 
being but the product of man's reason. 

A return, then, to Christ, to a personal, his- 
toric Christ, as the centre, head, and source of 
all Theology, would give to the age a vital ele- 
ment of progress in spirituality and true Chris- 
tianity. 

The grand and essential facts in the history 
of the Mediator, involving the destiny of man, 
are " as a city set upon an hill." They cannot 
be hid. But the foundation stones of that city 
are laid deep in the primeval ages of the world's 
history. Whoso would discover them must 
bring to the task something of the patience and 
diligence of research, the candor and fairness 
15* 



174 YAHVEH CHRIST. 

of spirit, which characterize the natural philoso- 
pher in his strict examination of facts in the 
light of their historic order and bearing. 

For the student of Revelation and of Nature 
are but working for the same end in different 
departments, and should therefore be partakers 
of the same spirit. 

They are representatives of two great classes 
of minds, between whom there is only a broad 
natural difference of taste ; the one inclining to 
the consideration of material^ and the other of 
moral phenomena. 

The first class, by their diligent and accurate 
investigation of facts, already see unfolding 
before them the great laws of the material uni- 
verse, and are making rapid advances in the 
discovery of the wisdom of God as revealed in 
Nature. 

The other class are, in their methods of study, 
far behind the wisdom of the natural philos- 
opher. 

Too much like astrologers of old, shutting 
themselves up to their own reason or fancy, 
thev construct a moral universe for themselves, 



A NE\t CHRISTOLOGY. 175 

and draw from thence deductions concerning 
the character and destiny of man. But Hu- 
manity can make progress only through deduc- 
tions from facts. ' 

A Science of Christology, then, or the facts 
of God in Relation to Man, consistently and 
progressively unfolded from early revelation, 
would be of vital interest to the Christian 
world. 

Other records of Antiquity, also, or of those 
nations, who, wandering away from the original 
centre cf illumination, carried with them the 
traditions of a primeval Christology, present a 
field for investigation and valuable discovery, 
most inviting to the Christian scholar. 

The practical value of such researches at the 
fountain head of Pagan tradition, can hardly 
be estimated in their bearing upon the preach- 
ing of the Gospel to the descendants of those 
early wanderers. 

For the Gospel is the fullness of that original 
Christology, whose simple, concrete facts are 
found floating everywhere along the turbid 
streams of Pagan tradition, and which, however 



176 YAHVEH CHRIST. 

darkened or entangled in mazes of superstition 
they may be, still present, in their original 
" ground idea," a point of contact, a premise, 
from which Revelation can be unfolded in con- 
trast with the dark and cumbrous systems of 
idolatry. 

An image familiar to all, found among the 
earliest records of Hindoo antiquity, presents 
itself in illustration. 

The figure of Vishnoo — Preserver — is seen 
enfolded in the coils of the serpent who attacks 
his heel. Again ; Vishnoo, triumphant, with 
elevated hands grasps the body of the serpent, 
and treads upon his head. 

This is too exact a pictorial transcript of the 
promise to Eve concerning Yahveh — -the De- 
liverer to Come — not to suggest a close his- 
torical relationship. Here, then, is a primeval 
Christology in the very heart of that desperate 
and complicated system of Paganism, which 
may also be taken as representative of similar 
traditions existing, to some extent, in almost 
every form of heathen mythology. 

When, through such traditions, the nations 



A NEW CHRISTOLOGY. 177 

now in darkness shall be carried back to Yah- 
veh, the Deliverer promised to Eve, and shall 
behold in Christ the promised Deliverance 
accomplished, that day may come when " they 
will cast their idols of silver and of gold to the 
moles and the bats, and Yahveh alone shall be 
exalted." 

Through what alternations the Church has 
yet to pass in its progress toward a complete 
Christianity, the future only can reveal. 

That it will be driven into a closer personal 
dependence upon its Divine Leader and Sa- 
viour, no prophet's eye is needed to foresee. 
Already the horizon thickens with coming 
storms, sure to bring about this result, and to 
leave behind them some element of purification 
and vitality. 

That after these storms shall have passed 
away, will spring forth some fairer phase of 
Christianity than any the world has yet seen, 
is not only in accordance with Prophecy, but 
with the facts of History. 

The grand outline of the changes through 
which the Church must yet pass, are given in 



178 YAHYEH CHRIST. 

that majestic Panorama of its Progress, — The 
Apocalypse. 

In what division of that great Pictorial 
Prophecy the present phase of the Church may 
be included, is perhaps not for it to know. 

Inspired by the foresight of an assured vic- 
tory, it should go forth " conquering, and to 
conquer/' knowing that He, who will bring 
about that victory, is even now at the right 
hand of God, subduing all enemies under His 
feet. 

" For he must reign till he hath put all 
enemies under His feet." 

" Then cometh the end, when He shall nave 
delivered up the kingdom to God, even the 
Father, when He shall have put down all rule 
and all authority and power." 

" And when all things shall be subdued unto 
Him, then shall the Son also Himself be sub- 
ject unto Him that put all things under Him, 
that God may be all in all." 

Thus, the Fathership of Elohim, — of that 
Divine Plural Personality, who in the Beginning 
created 'the heavens and the earth, — takes the 



A NEW CHRISTOLOGY. 179 

place of the Mediatorial Relation after the 
Redeemed have entered into the inheritance 
of "the Sons of God," — and Elohim, — from 
whose bosom Yahveh Elohim came forth, 
revealing the personality of the Father, and of 
the Spirit, — Elohim — Theos — God, — is at 
the final Ending, as at the Beginning, again, 

ALL IN ALL, 



FINIS. 



VALUABLE WORKS 



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SACRED RHETORIC : Or, Composition and Delivery of 
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It presents a rich variety of rules for the practical use of clergymen, and evinces the 
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THE CHRISTIAN WORLD UNMASKED. By John 
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ation. — Albany Argus. * 

Dr. Harris states in a lucid, succinct, and often highly eloquent manner, all the 
leading facts of geology, and their beautiful harmony with the teachings of Scripture. 
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plete and popular extant. — JV. Y. Evangelist. 

He is a sound logician and lucid reasoner, getting nearer to the groundwork of a 
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In a very masterly way does our author grapple with almost every difficult and 
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constitution and condition of Man Primeval. — London Evangelical Mag. 

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Dr. Harris has placed himself in the very front rank of scientific writers, and his 
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It is eminently philosophical, and at the same time glowing and eloquent. It can- 
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THE FAMILY: Its Constitution, Probation, and History. 
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THE PREACHER AND THE KING; 

OR, BOURDALOUE IN THE COURT OF LOUIS XIV., 

Being an Account of that distinguished Era. Translated from 
the French of L. Bungener. Faris, fourteenth edition. With an In- 
troduction, by the Rev. George Potts, D. D., New York. 12mo, 1,25. 

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A very delightful book. It is full of interest, and equally replete with sound 
thought and profitable sentiment. — X. Y. Commercial. 

| It is a volume at once curious, instructive, and fascinating. Its extensive sale in 
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but for the graphic account which it gives of the state of pulpit eloquence during the 
celebrated era of which it treats. We warmly commend it — Savannah Journal. 

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its effect pure and benignant.— Buffalo Morning Express. 

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A precious gift to the American church and ministers. It is a book full of histor- 
ical facts of great value, sparkling with gems of thought, polished scholarship, and 
genuine piety.— Cin. Ch. Advocate, 

This volume presents a phase of French life with which we have never met in any 
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work has been received with unexampled popularity, having already gone through 
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reproduce a life-like picture of society at the Court of the Grand Monarch. — Trans. 

A work which we recommend to all, as possessing rare interest. — Evening Express. 

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I The work is very fascinating, and the lesson under iis spangled robe is of th« 
gravest moment to every pulpit and every age. — Ch. Intelligencer. 

THE PRIEST AND THE HUGUENOT; or Persecution 
in the Age of Louis XV. A Sermon at Court, — A Sermon in the City, — 
A Sermon in the Desert. Translated from the French of L. Bungener, 
author of " The Preacher and the King." 2 vols. §£f- A new Work. 

«3- This is truly a masterly production, full of interest, and may be set down aa 
one of the greatest Protestaat «sor':<.-: of the nge. J?f 



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DELIVERED in the Chapel of Brown University. By the 
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03- Dr. Wayland has here discussed most of the prominent doctrines of the Bi- 
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Characterized by all that richness of thought and elegance of language for which 
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One of our most popular writers in various departments of science and morals. 
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Those who take up this volume with the high expectations induced by his previous 
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This volume adds to Dr. Wayland's fame as a writer. This is commendation 
enough to bestow upon any book. — Puritan Recorder. 

Dr. Wayland is one of the most prominent Christian philosophers and literary 
men of our country.— Watchman, Cincinnati. 

His style is peculiarly adapted to arrest the attention, and his familiar illustra- 
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upon one's memory. It is, in fact, scarcely possible to forget a discourse from Way- 
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They come from one who has attained a national reputation, and embody views ma- 
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THE PERSON AND WORK OF CHRIST. By Ernest 
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A little volume on a great subject, and evidently the production of a great mind. 
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Whether we consider the importance of the subjects discussed, or the perspicuout 
exhibition of truth in the volume before us, or the devout spirit of the author, we 
•annot but desire the work an extensive circulation. — Christian Index. Gjr 



WORKS FOR BIBLE STUDENTS. 



A TREATISE ON BIBLICAL CRITICISMS ; Exhibiting 

a Systematic View of that Science. By SAMUEL Davieson, D. D., of 
the University of Halle, Author of " Ecclesiastical Polity," " Introduction 
to the New Testament," etc. A new Revised and Enlarged Edition, in 
two elegant octavo volumes, cloth, 5 ; 00. 

These volumes contain a statement of the sources of criticism, such as the MSS. of 
the Hebrew Bible and Greek Testament, the principal versions of both, quotations 
from them in early writers, parallels, and also the internal evidence on which critics 
rely for obtaining a pure text. A history of the texts of the Old and New Testa- 
ments, with a description of the Hebrew and Greek languages in which the Scrip- 
tures are written. An examination of disputed passages. Every thing is discussed 
Which properly belongs to the c> tiicism of the text, comprehending all that comes un- 
der the title of General Introduction in Introductions to the Old and New Testament. 

HISTORY OF PALESTINE, from the Patriarchal Age to 

the Present Time ; with Introductory Chapters on the Geography and 
Natural History of the Country, and on the Customs and Institutions of 
the Hebrews. By John Kitto, D. D., Author of " Scripture Daily Read- 
ings," " Cyclopaedia of Biblical Literature," &c. With upwards of two 
hundred Illustrations. 12mo, cloth. 1,25. 

A very full compendium of the geography and history of Palestine, from the ear- 
liest era mentioned in Scripture to tbe present day; not merely a dry record of boun- 
daries, and the succession of rulers, but an intelligible account of the agriculture, 
habits of life, literature, science, and art, with the religious, political, and judicial in- 
stitutions of the inhabitants of the Holy Land in all ages. A more useful and in- 
structive book has rarely been published. — JV. Y. Commercial. 

Beyond all dispute, this is the best historical compendium of the Holy Land, from 
the days of Abraham to those of Mehemet Ali. — Edinburgh Review. 

C3- In the numerous notices and reviews the work has been strongly recommend- 
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and week day schools. 

CRUDEN'S CONDENSED CONCORDANCE ; a New and 

Complete Concordance to the Holy Scriptures. By Alexander Cru- 
den. Revised and Reedited by the Rev. David King, LL. D. Tenth 
Thousand. Octavo, t loth backs, 1,25. 

This work is printed from Endish plates/and is a full and fair copy of all that is 
ral uable as a Concordance m Cruden's larger work, in two volumes, which costs Jive 
dollars, while this edition is furnished at one dollar and twenty-five cents ! The prin- 
cipal variation from the larger book consists in the exclusion of the Eible Dictionary, 
(which has always been an incumbrance.) the condensation of the quotations of 
Scripture, arranged under their most obvious heads, which, while it diminishes the 
bulk of the work, greatly facilitates the finding of any required passage. 

"We have, in this edition of Cruden, the best made better ! That is, the present ii 
better adapted to the purposes of a concordance, by the erasure of superfluous ref- 
erences, and the contraction of quotations, etc. It is better as a manual, and better 
adapted by its price, to the means of many who need and ought to possess such a 
Vork, than the former large and expensive edition. — Puritan Recorder. 

I 



IMPORTANT WORK. 



KITTO'S POPULAR CYCLOPAEDIA OF BIBLICAL 
LITERATURE. Condensed from the larger work. By the Author, 
JOHN Kitto, D. D., Author of "Scripture Daily Readings," &c. As- 
sisted by JAMES TAYLOR, D. D. With over 500 Illustrations. 3,00. 

This -work is designed to furnish a Dictionary of the Bible, embodying the 
products of the best and most recent researches in biblical literature, in which the 
scholars of Europe and America have been engaged. The work, the result of im- 
mense labor and research, is pronounced, by universal consent, the best work of its 
class extant. It is not only intended for ministers and theological students, but is also 
particularly adapted to parents, Sabbath school teachers, and the great body of the re- 
ligious public. The illustrations, amounting to more than 300, are of the highest order. 
A condensed view of the various topics comprehended in the work. 

1. Biblical Criticism,— Embracing the History of the Bible Languages; Can- 
on of Scripture ; Literary History and Peculiarities of the Sacred Books ; Formation 
and History cf Scripture Texts. 

2. History, — Proper Names of Persons; Biographical Sketches of preeminent 
Characters ; Detailed Accounts of important Events recorded in Scripture ; Chronol- 
ogy and Genealogy of Scripture. 

S. Geography, — Names of Places ; Description of Scenery ; Boundaries and Mu- 
tual Relations of the Countries mentioned in Scripture, so far as necessary to illus- 
trate the Sacred Text. 

4. Archeology, — Manners and Customs of the Jews and other nations men- 
tioned in Scripture ; their Sacred Institutions, Military Affairs, Political Arrange- 
ments, Literary and Scientific Pursuits. 

5. Physical Science,— Scripture Cosmogony and Astronomy, Zoology, Min- 
eralogy, Botany, Meteorology. 

In addition to numerous nattering notices and reviews, personal letters from a 
large number of the most distinguished Ministers and Laymen of different religious de- 
nominations in the country have been received, highly commending this work as ad- 
mirably adapted to ministers, Sabbath school teachers, heads of families, and 'all 
JJible students. 

The following extract of a letter is a fair specimen of individual letters received 
"•Jiom each of the gentlemen whose names are given below : — 

} "I have examined it with special and unalloyed satisfaction. It has the rare merit 
Of being all that it professes to be; and very few, I am sure, who may consult it will 
deny that, in richness and fulness of detail, it surpasses their expectation. Many 
tmnisters will find it a valuable auxiliary ; but its chief excellence is, that it furnishes 
1 just the facilities which are needed by the thousands in families and Sabbath schools, 
^yho are engaged in the important business of biblical education. It is in itself a li- 
brary of reliable information." 

W. B. Sprague, D. D., Albany ; J. J. Carruthers, D. D., Portland ; Joel Hawes, 
J). D., Hartford, Ct.; Daniel Sharp, D. D., Boston ; N. L. Frothingham, D. D., Bos- 
ton ; Ephraim Peabody, D. D., Boston ; A. L. Stone, Boston ; John S. Stone, D. D., 
Brooklyn ; J. B. Waterbury, D. D., Boston ; Baron Stow, D. D., Boston ; Thomas H. 
Skinner, D. D., New York ; Samuel W. Worcester, D. D., Salem ; Horace Bushnell, 
D. D., Hartford, Ct. ; Right Reverend J. M. Wainwright, D. D., New York ; Gardner 
Spring, D. D., New York ; W. T. Dwight, D. D., Portland ; E. N. Kirk, Boston ; Prof. 
George Bush, author of " Notes on the Scriptures," New York; Howard Malcom, 
D. D., author of " Bible Dictionary ; " Henry J. Ripley, D. D., author of " Notes on 
'i£he Scriptures;" N. Porter, Prof, in Yale College, New Haven, Ct; Jared Sparks, 
Edward Everett, Theodore Frelinghuysen, Robert C. Winthrop. John McLean, Si- 
mon Greenleaf, Thomas S. Williams, — and a large number of others of like char- 
acter and standing of the above, whose names cannot here appear. H 



IMPORTANT WORKS. 

ANALYTICAL CONCORDANCE OF THE HOLY 
SCRIPTURES ; or, The Bible presented under Distinct and Classi- 
fied Heads or Topics. By John Eadie, D. D., LL. D., Author of 
the "Biblical Cyclopaedia," "Dictionary of the Bible," &c, &c. 
One volume, royal octavo, 836 pp. Cloth, $3.00; sheep, $3.50. Just 
published. 

The publishers would call the special attention of clergymen to the peculiar 
features of this great work. 

1. It is a concordance of subjects, not of words. In this it differs from the com- 
mon concordance, which, of course, it does not supersede. 

2. It embraces all the topics, both secular and religious, which are naturally 
suggested by the entire contents of the Bible. In this it differs from Scripture 
Manuals and Topical Text-books, which are confined to religious or doctrinal topics. 

3. It contains the ichole of the Bible without abridgment, differing in no respect 
from the Bible in common use, except in the classification of its contents. 

4. It contains a synopsis, separate from the concordance, presenting within the 
compass of a few pages a bird's-eye view of the whole contents. 

5. It contains a table of contents, embracing nearly two thousand heads, arranged 
in alphabetical order. 

The purchaser gets not only a Concordance, but also a Bible, in this volume. The 
superior convenience arising out of this fact, — saving, as it does, the necessity of 
having two books at hand and of making two references, instead of one, — will be 
readily apparent. 

The general subjects (under each of which there are a vast number of sub-divi- 
sions) are arranged as follows, viz. : 

Agriculture,— Animals,— Architecture, — Army,— Arms,— Body,— Canaan,— Cove- 
nant, — Diet and Dress, — Disease and Death, — Earth, — Family,— Genealogy, — God, 
Heaven,— Idolatry, Idols,— Jesus Christ,— Jews,— Laws,— Magistrates,— Man,— Mar- 
riage,— Metals and Minerals,— Ministers of Religion,— Miracles,— Occupations,— 
Ordinances,— Parables andEmblems,— Persecution,— Praise and Prayer,— Prophecy, 
Providence,— Redemption,— Sabbaths and Holy Days,— Sacrifice,— Scriptures,— 
Speech,— Spirits,— Tabernacle and Temple,— Vineyard and Orchard,— Visions and 
Dreams,— War,— Water. 

It is adapted not only to assist the student in prosecuting the investigation of 
preconceived ideas, but also to impart ideas which the most careful reading of the 
Bible in its ordinary arrangement might not suggest. Let him take up any one of 
the subjects — " Agriculture," for example — and see if such be not the case. 

No Biblical student would willingly dispense with this Concordance when once 
possessed. It is adapted to the necessities of all classes, —clergymen and theo- 
logical students; Sabbath-school superintendents and teachers; authors engaged 
in the composition of religious and even secular works. 

A COMMENTARY ON THE ORIGINAL TEXT OF 
THE ACTS OF THE APOSTLES. By Horatio B. Hackett. D. D., 
Frof. of Biblical Lit. and Interpretation, Newton Theological Ins. 
O^Xew, revised, and enlarged edition. In Press. 

BSf* This most important and very popular work, has been throughly revised 
and considerably enlarged by the introduction of important new matter, the result 
of the Author's continued, laborious investigations since the publication of the first 
edition, aided by the more recent published critcisms of other distinguished Bibli- 
cal Scholars, in this country and in Europe. (y) 



WORKS JUST ISSUED. 



VISITS TO EUROPEAN CELEBRITIES. By William B. 
Sprague, D. D. 12mo, cloth. $1.00. 

It consists of a series of Personal Sketches, draw^ from life, of many of the 
most distinguished men and women of Europe, with whom the author became ac- 
quainted in the course of several European tours. They are portrayed as the author 
8aw them in their own homes, and under the most advantageous circumstances. 
Accompanying the sketches are the Autographs of each of the personages de- 
scribed. This unique feature of the work adds in no small degree to its attractions. 
For the social circle, for the traveller by railroad and steamboat, for all who desire to 
be refreshed and not wearied by reading, the book will prove to be a most agreeable 
companion. The public press, of all shades of opinion, north and south, have given 
it a most nattering reception, 

THE STORY OE THE CAMPAIGN. A Complete Narra- 
tive of the War in Southern Russia. Written in a Tent in the Crimea. 
By Major E. Bruce Hamley, author of '' Lady Lee r s Widowhood." 
With a new Map. expressly for the work. 12mo. Thick. Printed 
paper covers. 37+ cents. 

Contents. — The Rendezvous ; The Movement to the Crimea ; First Operations 
in the Crimea ; Battle of the Alma ; The Battle-field ; The Katcha and the Balbek ; 
The Flank March ; Occupation of Balaklava ; The Position before Sebastapol ; 
Commencement of the Siege ; Attack on Balaklava ; First Action of Inkerman ; 
Battle of Inkerman ; Winter on the Plains ; Circumspective ; The Hospitals on the 
Bosphorus ; Exculpatory; Progress of the Siege ; Burial Truce ; Yiewof the Works. 

It is the only connected and continuous narrative of the War in Europe that has 
yet appeared. The author is an officer of rank in the British army, and has borne an 
active part in the campaign ; he has also won a brilliant reputation as an author. By 
his profession of arms, by his actual participation in the conflict, and by his literary 
abilities, he is qualified in a rare degree for the task he has undertaken. The expec- 
tations thus raised will not be disappointed. 

TRAGIC SCENES IN THE HISTORY OE MARYLAND 
AND THE OLD FRENCH WAR. With an account of various 
interesting contemporaneous events which occurred in the early set- 
tlement of America. By Joseph Banvard, A. M. With numerous 
elegant Illustrations. 12mo, cloth. 60 cents. 

" The volume is one of a series by the same author, and all those who have pur- 
chased its predecessors will be sure to buy the present work." — Hartford Press. 

" We commend the work to our readers as a capital one for the instruction as well 
as the amusement of youth." — Boston Atlas. 



133F- G. & L. would call attention to their extensive list of publications, embracing' 
valuable works in Theology, Science, Literature and Art ; Text Books 
for Schools and Colleges, and Miscellaneous, etc., in large variety, the 
productions of some of the ablest writers and most scientific men of the age, among 
which will be found those of Chambers, Hugh Miller, Agassiz, Gould, Guyot, Mar- 
cou, Dr. Harris, Dr. Wayland, Dr. "Williams, Dr. Ripley, Dr. Kitto, Dr. Tweedie, 
Dr. Choules, Dr. Sprague, Newcomb, Banvard, " Walter Aimwell," Bungener, Miall, 
Archdeacon Hare, and others of like standing and popularity, and to this list they are 
constantly adding. (1) 



MODERN ATHEISM. 

Under its Forms of Pantheism, Materialism, Secularism, Deve- 
lopment, and Natural Laws. By James Buchanan, D.D , LL.D. 

12mo, cloth, $1.25. 

The Author of this work is the successor of Dr. Chalmers in the Chair of 
Divinity in the New College, Edinburgh, and the intellectual leader of the Scottish 
Free Church. 

Hugh Miller, Author of "Old Red Sandstone," &c, &c. — The work 
is one of the most readable and solid which we have ever perused. 

The "News of the Churches. "— It is a work of which nothing less can be 
said, than that, both in spirit and substance, style and argument, it fixes irrever- 
sibly the name of the author as a leading classic in the Christian literature of Britain. 

Howard Malcom, D. D., President of Lewisburg University. — I have 
found no work so helpful to me as this as a teacher of metaphysics and morals. I 
know of nothing which will answer for a substitute. The public specially need 
such a book at this time when atheism is being spread abroad with all earnest- 
ness, supported, at least in some places, both by church influence and university 
honors. I cannot but hope that a work so timely, scholarly, and complete, will do 
much good. 

One of the most scholarly and profound productions of modern Christian litera- 
ture.— Worcester Transcript. 

Dr. Buchanan has earned a high and well-deserved reputation as a classical writer 
and close logical reasoner. He deals heavy, deadly blows on atheism in all its 
rarious forms. — Christian Secretary. 

His analyses of the doctrines held by the various schools of modern atheism 
are admirable, and his criticism original and profound. It is an attractive as well 
as a solid book ; and he who peruses a few of its pages is, as it were, irresistibly 
drawn on to a thorough reading of the book.— Boston Portfolio. 

The style is very felicitous, and the reasoning clear and cogent. The opposing 
theories are fairly stated and combated with remarkable ease and skill. Even 
when the argument falls within the range of science, it is so happily stated that 
no intelligent reader can fail to understand ii. — Boston Journal. 

It is justly described as M a great argument," " magnificent in its strength, order, 
and beauty," in a defence of truth and against the variant theories of atheism. 
It reviews the doctrines of the different schools of modern Atheism, gives a fair 
statement of their theories, answers and refutes them, never evading, but meeting 
and crushing their arguments. — Phila. Christian Observer. 

Dr. Buchanan is candid and impartial, evades no argument, undertakes no oppos- 
ing view, but meets his antagonists with the quiet and unswerving confidence of a 
locomotive on iron tracks, pretty sure to crush them.— Christian Register. 

"We hail this production of a master mind as a lucid, vigorous, discriminating, 
and satisfactory refutation of the various false philosophies which have appeared in 
modern times to allure ingenuous youth to their destruction. His refutation is a 
clear stream of light from beginning to end. — Phila. Presbyterian. 

"We recommend " Modern Atheism " as a book for the times, and as having 
special claims on theological students. — Universalis! Quarterly. 

It is remarkable for the clearness with which it apprehends and the fairness 
with which it states, not less than for the ability with which it replies to, the schemes 
of unbelief in its various modern forms. It clears away, one by one, the mists which 
the Devil has conjured around the great doctrines of our Faith, by the help of 
some of his ingenious modern coadjutors, and leaves the truth of God standing in 
its serene and pristine majesty— Congregationalist. 

The work is a masterly defence of faith against dogmatic unbelief on the one 
hand, and that universal skepticism on the other. — N. Y. Christian Chronicle. 

(v) 



IMPORTANT NEW WORKS. 

YAHVEH CHRIST, or the Memorial Name. By Alexander 
MacWhorter, Yale University. With an Introductory Letter, by 
Nathaniel W. Taylor, D. D., Dwight Professor of Didactic Theology, 
Yale Theological Seminary. 16mo, cloth, 62 cents. 

The object of this work is to show that a most important error has hitherto been 
entertained respecting the Hebrew word given as " Jehovah," in the Old Testament. 
The author shows, by a historic-philological argument, that it was not " Jehovah,'* 
but YahVeii, — that it does not mean " I am " (self-existence), but " He who Will 
Be, or Come " (The Deliverer) ; in short, that the ** Jehovah " of the Old Testa- 
ment, and the " Christ" of the New, denote one and the same being. 

Extract from Dr. Taylor's Introductory Letter. — The argument is 
altogether new and original ; and if valid proves what many of the ablest theologians 
have believed, without resting their belief on grounds so thoroughly exegetical. It 
raises a question to be met wherever the Bible is read, — a question in respect to a 
fact which it would seem, if not admitted, must at least be controverted. The 
view here taken is too plausible to be passed over with indifference by the friends 
of truth ; if true, it is of unmeasured importance to the Church and to the world. 

The book is an intensely interesting one ; rich in suggestions, and presenting in 
its main topic a subject that is deserving of thorough investigation.— Chicago 
Christian Times. 

This volume is destined at least to awaken thought and attention. The argu- 
ment shows great probability, and is worth a serious attention. If his position could 
be demonstrated it would be one of vast importance to theology, and would give 
in some sense a new face to the Old Testament. It is written in a form to be under- 
stood by all readers.— Puritan Recorder. 

It is refreshing in these days of many books, to fall in with an original work, lay- 
ing open a new vein of thought, and leading the student to a novel train of investi- 
gation. Mr. MacWhorter is entitled to this rare distinction, for his conclusions will 
be entirely new to the large body of American scholars. It is marked by great 
thoroughness, ripe scholarship, and eminent candor, and written, too, in an animated 
and flowing style. We anticipate that the work must create a profound sensation 
in the theological world, for its conclusions are tenable ; it puts at rest forever all 
doubts of the Divinity of Christ.— Watchman and Reflector. 

HEAVEN. By James William Kimball. With elegant 
illustrated title page. 12mo, cloth, $1.00. 

Prof. Huntington, Ed. of the Religious Magazine.— One is surprised at 
the mental discipline, the variety of inform tion, an the measure of literary skill 
evinced. 

Full of beautiful ideas, consoling hopes, and brilliant representations of human 
destiny, all presented in a chaste, pleasing, readable style. — N". Y. Chronicle. 

There is an air of freshness and originality about it, that will render it interesting 
even to some whose spirits have not caught the upward tendency.— Puritan Rec. 

This is a delightful volume, possessing peculiar interest. — N. E. Farmer. 

We welcome this contribution to our religious literature, from the open pen of 
a Christian merchant. Free from pedantry and the conventionalities of logic and 
of style, it comes to us with a freshness of thought and a fervor of feeling that are 
often wanting in the scholar's page. — N. Y. Independent. 

The author is certainly an independent thinker, as well as a vigorous writer, and 
has written a book that will please the thoughtful, and will astonish piotis people, 
who seldom, and always timidly, think. Everything about the work is fresh and 
racy. We admire him intensely, and bid him God speed. — Western Literary 
Messenger. (w> 



IMPORTANT NEW WORKS. 



THE CHRISTIAN LIFE : Social and Individual. By Peter 

Bayne, A. M. 12mo, cloth. $1.25. 

Contents. Part I. — Statement. The Individual Life ; the Social Life. Part 
TL — Exposition and Illustration. First Principles ; Howard, and the rise of 
Philanthropy ; Wilberforce, and the development of Philanthropy ; Budgett, the 
Christian Freeman ; the social problem of the age, and one or two hints towards its 
solution ; Modern Doubt ; John Foster ; Thomas Arnold ; Thomas Chalmers. Part 
HI. — Outlook. The Positive Philosophy ; Pantheistic Spiritualism. 

Particular attention is invited to this work. Its recent publication in Scotland pro- 
duced a great sensation. Hugh Miller made it the subject of an elaborate review in 
his paper, the Edinburgh " Witness," and gave his readers to understand that it was 
an extraordinary work. The " News of the Churches," the monthly organ of the 
Scottish Free Church, was equally emphatic in its praise, pronouncing it "the relig- 
ious book of the season." Strikingly original in plan and brilliant in execution, it far 
surpasses the expectations raised by the somewhat familiar title. It is, in truth, a 
bold onslaught (and the first of the kind) upon the Pantheism of Carlyle, Fichte, etc., 
by an ardent admirer of Carlyle ; and at the same time an exhibition of the Christian 
Life, in its inner principle, and as illustrated in the lives of Howard, "Wilberforce, 
Budgett, Foster, Chalmers, etc. The brilliancy and vigor of the author's style are 
remarkable. 

PATRIARCHY; op, The Family: its Constitution and 
Probation. By John Harris, D. D., President of " New College," 
London, and author of "The Great Teacher,"' "Mammon," etc. 
12mo, cloth. §1.25. 

The public are here presented with a work on a subject of universal interest, by 
one of the most able and popular living authors. It is a work that should find a place 
in every family, containing, as it does, a profound and eloquent exposition of the 
constitution, laws, and history of the Family, as well as much important instruction 
and sound advice, touching the family, family government, family education, etc., 
oi'the present time. 

This is the third and last of a series, by the same author, entitled " Contributions 
to Theological Science." The plan of this series is highly original, and thus far has 
been mest successfully executed. Of the first two in the series, " Pre- Adamite 
Earth," and " Man Primeval," we have already issued four and five editions, and the 
demand still continues. The immense sale of all Dr. Harris's works attest their in- 
trinsic popularity. 

•'The present age has not produced his superior as an original, stirring, elegant 
writer." — Philadelphia Christian Chronicle. 

GOD REVEALED IN NATURE AND IN CHRIST; 

Including a Refutation of the Development Theory contained in the 
41 Vestiges of the Natural History of Creation." By the author of 
" The Philosophy of the Plan of Salvation." 12mo, cloth. $1.25. 
The author of that remarkable book, " The Philosophy of the Plan of Salvation," 
has devoted several years of incessant labor to the preparation of this work. It fur- 
nishes a new, and, as it is conceived, a conclusive argument against the "develop- 
ment theory " so ingeniously maintained in the " Vestiges of the Natural History of 
Creation." As this author does not publish except when he has something to say, 
there is good reason to anticipate that the work will be one of unusual interest and 
value. His former book has met with the most signal success in both hemispheres, 
having passed through numerous editions in Enpland and Scotland, and been trans- 
lated into four of the European languages besides. It is also about to be translated 
iato the Hindostanee tongue. (m) 



VALUABLE WORKS. 

THE HALLIG; or, The Sheepfold in the Waters. 
A Tale of Humble Life on the Coast of Schleswig. Translated from 
the German of Biernatzski, by Mrs. George P. Marsh. With a 
Biographical Sketch of the Author. 12mo, cloth. $1.00. 

The author of this work was the grandson of an exiled Polish nobleman. His 
own portrait is understood to be drawn in one of the characters of the Tale, and 
indeed the whole work has a substantial foundation in fact. As a revelation of 
an entire new phase of human society, it will strongly remind the reader of Miss 
Bremer's tales. In originality and brilliancy of imagination, it is not inferior to 
those ; — its aim is far higher. 

Hon. Robert. C. Wintiirop. " I have read it with deep interest. Mrs. Marsh 
has given us an admirable version of a most striking.and powerful work." 

From Prof. F. D. Huntington, D. D., in the Religious Magazine. The 
vivid and eloquent description of the strange scenery, the thrilling accounts of 
the mysterious action of the waters and vapors of the Schleswig coast, &c, all form 
a story of uncommon attractions and unmingled excellence." 

Dr. Sprague in Albany Spectator. " A rare and beautiful work. It is 
an interesting contribution to the physical geography of a part of Europe lying quite 
beyond the reach of ordinary observation." 

Containing thrilling scenes, as well as religious teachings. — Presbyterian. 

A beautiful and exquisite natural tale. In novelty of life and customs, as well as 
in nicely drawn shades of local and personal character, the Hallig is equalled by 
very few works of fiction. — Boston Atlas. 

The story, which is deeply thrilling, is exclusively religious.— Ch. Secretary. 

Here we have another such book as makes the reading of it a luxury. It takes us 
to the chill regions of the North Sea, and introduces us to pastoral scenes as lively 
and as edifying as those of Oberlin, in the Ban de la Roche.— Southern Bap. 

THE CAMEL : His Organization, Habits and Uses, considered 
with reference to his Introduction into the United States. By 
George P. Marsh, late U. S. Minister at Constantinople. 16mo, 
cloth. 75 cents. 

This book treats of a subject of great .interest, especially at the present time. It 
furnishes the only complete and reliable Account of the Camel in the language. It 
has been prepared with special reference to the experiment now being made by 
our Government of domesticating the Camel in this country. 

A repository of interesting information respecting the Camel. He describes the 
species, size, color, temper, longevity, useful products, diet, powers, training and 
speed of the Camel, and treats of his introduction into the United States. — Phil. 
Christian Observer. 

This is a most interesting book, on several accounts. The subject is full of 
romance and information ; the treatment is able and thorough. — Texas Cu. Adv. 

The advent of the Camel among us will stimulate general curiosity, and raise a 
thousand questions respecting his character and habits of life, his powers of endur- 
ance, his food, his speed, his length of life, his fecundity, the methods of managing 
and using him, the cost of keeping him, the value of his carcass after death, &c. 
This work gives, in a small compass, all the desired information.— Boston Atlas. 

The habits and nature of the Camel is given, which has great interest. The value 
of the camel as a beast of burden is abundantly confirmed. — N. Y. Evangelist. 



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